View allAll Photos Tagged Existence
The oldest wooden church in North America, apparently. It opened in 1750. A national historic site, this little chapel, built in 1747, is the oldest wooden church still in existence in North America. The first mass was celebrated here by the Jesuits in 1750.
"Tadoussac is quite rightly listed as one of the 50 most beautiful bays in the world.
Tadoussac is also the oldest village in Canada. In fact, the village celebrated its 400th anniversary in 2000.
But above all, Tadoussac is an internationally-renowned whale-watching site." From the link below.
www.authentikcanada.com/holidays/tourist-office-tadoussac
en.wikipedia.org/wiki/Tadoussac
A few days ago, I started on photos taken during the week friends and I spent in Quebec, 12-18 May 2018. Some photos were taken in the small, coastal village of Tadoussac itself, others were taken in the wonderful garden of the home in which we stayed all week, and the rest were taken on several drives we made further along the coast.
At the end of our 4-day stay at Point Pelee, we had to drive all the way back to Toronto, from where we flew to Quebec City airport. From there, we had a four-hour drive to Tadoussac on the coast of the St. Lawrence Seaway. This is such a delightful, small place and in a beautiful setting. One of our friends, Anne B, and her husband have a summer cabin further along the cliff from the few stores and port. She had invited the four of us to go with her from Pelee to spend a week at her beautiful home. What an absolute treat this was! We were able to meet some of her relatives, too, who also have built cabins out there. We were looked after so well, and we were able to see and photograph all sorts of birds and other things.
Several trips were made to see different places along the coast, including the Cap Tourmente National Wildlife Area, where we were able to see endless thousands of Snow Geese, in flight and also up close. Breathtaking!
We also had two boat trips from Tadoussac - one was a whaling trip in a Zodiac, where we saw very, very distant Beluga and Minke Whales. The Belugas looked almost like the white wave crests - but they were Belugas. The other boat trip was to the Brandy Pot Islands, inhabited by thousands of Razorbills and Common Murres, which were new birds for us, and Double-crested Cormorants that were nesting in tree tops. That long boat trip (in a tiny boat named Juno) started off in the rain and dark clouds and it was soooo cold! Thermal underwear, layers of fleece and toque and gloves were needed. This day was arranged through a contact of Anne's and it was so much enjoyed! Of course, we anchored a distance away from the island and sat there and ate our sandwiches and took endless photos - difficult when bobbing up and down on the rough water! It is forbidden to land on the island at nesting time.
Anne B, I can't thank you enough for organizing this holiday for us all and for inviting us to spend a week at your cabin. You worked so hard and it was so much appreciated by each and every one of us. Thank you for doing all the many hours of driving, too! Janet and Anne, thank you so much for compiling the lists of birds seen each day at various locations, and posted to ebird. These entries will be a huge help while I try and sort out where we were and when, and what species we saw. Miss your cookies and muffins, Janet, that you kindly made for us in Tadoussac, to go along with the wonderful meals that Anne planned and made for us : )
Link to my album (358 images) about Point Pelee and area, Ontario: www.flickr.com/photos/annkelliott/albums/72157667191771677
Next door to Kevin Street College there is a little public park consisting of St. Kevin's Church and Churchyard. I studied electronics and telecommunications for five years at Kevin Street college which is next door and I was totally unaware of the existence St. Kevin’s church until a few years ago. It is more than likely that it was not open to to the public until after I completed my studies.
St. Kevin's park is according to locals both haunted and cursed. I do not know if it is haunted by the people who had their gravestones moved, by the souls of the unclaimed victims of the great famine or the spirit of Archbishop Dermot O'Hurley who was horribly tortured before his death.
In 2018 it is a strange place to visit because it is popular with dog owners and homeless people but at the same time the majority of Dubliners are unaware that it exists so few visit it.
I have made a number of attempts to fully photograph this churchyard but usually I have to limit my activities because of the number of homeless people sleeping on benches and because I do not want to intrude on their privacy. In general they are friendly and keen to express their views on life in general but sometimes that are people who have had too much to drink and they can be difficult to deal with. Today, my camera attracted unwelcome attention so I had to move on.
During the 17th and 18th centuries many notable people resident in the suburbs south of the city were interred here. After the Reformation, although a Protestant cemetery, it had come by custom to be used by Catholics and the Quakers. People buried here include:
Rev John Austin S.J. (1717–1784), a pioneer of Catholic education in Ireland, whose tomb was restored by Rev. Dr. John T. Laphen, of St. Catherines, Meath St.
Jean Jasper Joly (1740–9 November 1823), captain of the Irish Volunteers in 1798.
John Keogh (1740–1817), intimate friend of Theobald Wolfe Tone, who once owned the land where Mount Jerome Cemetery now stands.
Hugh Leeson, brewer, whose gravestone lies against the south wall of the church and whose family gave its name to Leeson Street and became Earls of Milltown and owners of Russborough House, county Wicklow.
The Moore Family (of Thomas Moore).
In 1825 John D'Arcy, owner of Anchor Breweries, the second largest porter company in Dublin at the time, was to be buried in St. Kevin's cemetery, having died suddenly after falling from his horse. When his funeral procession from Francis St. reached St. Kevin's cemetery the sexton, under the authority of the Protestant Archbishop of Dublin, Dr. Magee, met it at the gate and forbade Catholic prayers being recited at the grave-side; they had to be said on the roadway. The mourners retreated peacefully, but a huge outcry erupted as soon as the facts became known, which reached the ears of the Lord Lieutenant, The Marquess Wellesley (brother of the Duke of Wellington, and himself married to a Catholic). He expressed disapproval of Dr. Magee's order, and despite much opposition (cemeteries were a valuable source of income to their owners) tried to alleviate Catholic grievances. Daniel O'Connell used the scandal provoked by this to such effect that he was able to get through the legislation in establishing Golden Bridge (1829) and Prospect (1831) cemeteries, which led to the establishment of Glasnevin Cemetery.
At the start of the 19th century the cemetery, like many others in Dublin, became a target of the body-snatchers, although it was surrounded by high walls (changed to railings in the 1960s). In February 1830 a Frenchman named Nagles and his friend were attacked by a group of "sack-em-ups" lying in wait near the cemetery. The criminals' attention was diverted by the arrival of a cart-load of dead bodies, giving Nagles the opportunity to escape and notify the police at Arran Quay, who apprehended the culprits.[ On one occasion a body-snatcher was chased as far as Thomas Street, where he finally dropped his booty—the body of a young girl.
In June 1961 the body of a local five-year-old boy Tommy Powell from Cuffe Street was found in the graveyard. Blood-stained stones found nearby indicated that he had been murdered, but despite an intensive investigation, the murderer was never discovered.
"Dan, do you realize we just witnessed a portion of your wife's previous existence, and her death in that existence?" -- Dr. Carl Reiner
“That marriage license cost me six bucks — you know, I can buy six wives for that in the middle of Africa.” -- Dan Fuller
Bride and the Beast , The
Allied Artists Pictures - 78 min
23 February 1958, Los Angeles ( RKO Hill Street )
Produced by Adrian Weiss and Louis Weiss
Director: Adrian Weiss
Screenplay: Edward D. Wood Jr.,
Original Story: Adrian Weiss
Stars: Charlotte Austin, Lance Fuller and Johnny Roth
****
The Bride and the Beast @ American Film Institute
Note: The working title of the film was Queen of the Gorillas .
Production Date: early Jan 1957
Premiere Information: San Diego opening: 29 Jan 1958
Release Date: Mar 1958
>> EXTENSIVE BIBLIOGRAPHY
www.afi.com/members/catalog/DetailView.aspx?s=&Movie=...
****
WATCH ONLINE >>
The Bride and the Beast - trailer
www.youtube.com/watch?v=0GpQv95V5CQ
CLIPS
Bride and the Beast
www.youtube.com/watch?v=SHrClNjZCRU
****
DVD >> BUY Online >> Bride and the Beast , The
www.amazon.com/Bride-Beast-Charlotte-Austin/dp/B0000687F7
AND
www.amazon.com/Bride-Beast-White-Gorilla/dp/B000MV8AFE
AND
www.moviesunlimited.com/musite/product.asp?sku=D35515
AND
shop.tcm.com/product.asp?sku=D35515
AND
www.oldies.com/product-view/5955GD.html
****
REVIEW---Boxoffice Magazine - February 17, 1958
www.boxofficemagazine.com/the_vault/issue_page?issue_id=1...
****
NEWSPAPER AD - Bride and the Beast , The
February 1958, Los Angeles ( RKO Hill Street )
www.flickr.com/photos/gorillamen/4471892311/
****
POSTER, theatrical ( original ) - Bride and the Beast , The
www.wrongsideoftheart.com/2009/08/the-bride-and-the-beast...
AND
movielove.tumblr.com/post/175006220/theniftyfifties-the-b...
************************************************************************************************
Edward D. Wood Jr.
Ed Wood
Edward Davis Wood, Jr. (October 10, 1924 – December 10, 1978)
AND
AND
www.imdb.com/name/nm0000248/miscsites
****
WATCH ONLINE >>
The Haunted World of Edward D. Wood Jr. (1995)
89 min - Documentary
>> Watch now >>
www.youtube.com/watch?v=tIBNWqfQV_k
AND
****
Ed Wood: Look Back in Angora (Video 1994)
51 min - Documentary
*****************************************
CHARLOTTE AUSTIN
" Her 1958 film The Bride and the Beast (1958),
written by Edward D. Wood Jr., was released on DVD, newly remastered, in the spring of 2002 by Retromedia. VCI's later DVD release of the movie featured an audio commentary with Austin, supporting player Slick Slavin, gorilla movie expert Bob Burns and interviewer Tom Weaver. "
www.imdb.com/name/nm0042349/bio
****
CHARLOTTE AUSTIN @ The Astounding B Monster
" Maybe the last thing Charlotte Austin would want to be remembered as is "Queen of the Gorillas." That was the working title of the film for which she may be known best, The Bride and the Beast. Exploitation filmmaker Adrian Weiss commissioned Hollywood fringe-dweller Ed Wood to script the low-budget shocker, in which Charlotte plays a newlywed whose simian genes beckon her to return to the jungle and abandon her understandably confused husband.
But there's more to Charlotte Austin than her brief film career would lead you to believe. She was named for the North Carolina city in which she was born, the daughter of Gene Austin, one of popular music's most unjustly underrated entertainers. Austin's recordings gave rise to the "crooning" craze that made stars of Crosby, Sinatra, Dick Haymes and many others. He also wrote numerous songs that have become pop music standards, My Blue Heaven and Lonesome Road among them. (Gene Austin died in 1972.)...
www.bmonster.com/profile32.html
AND
in
The Astounding B Monster Book [Paperback]
Marty Baumann
www.amazon.com/exec/obidos/tg/detail/-/0972858547/qid=111...
****
CHARLOTTE AUSTIN @ Glamour Girls of the Silver Screen - Biography and Photos
www.glamourgirlsofthesilverscreen.com/show.php?id=16
****
CHARLOTTE AUSTIN @ Spooky Tom's Nightmare Mansion
www.spookytoms.com/Charlotte_Austin_Tribute.html
****
CHARLOTTE AUSTIN @ " It Came from Horrorwood:
Interviews with Moviemakers in the Science Fiction and Horror Tradition "
By Tom Weaver [Paperback] McFarland & Company (October 2004)
www.amazon.com/Came-Horrorwood-Interviews-Moviemakers-Tra...
AND
www.oldies.com/product-view/BK9503.html
AND
www.angusrobertson.com.au/book/it-came-from-horrorwood-in...
AND
www.powells.com/biblio?isbn=0786420693
****
In a dystopian 1984, Winston Smith endures a squalid existence in the totalitarian superstate of Oceania under the constant surveillance of the Thought Police. The story takes place in London, the capital city of the territory of Airstrip One (formerly "either England or Britain").
Winston works in a small office cubicle at the Ministry of Truth, rewriting history in accordance with the dictates of the Party and its supreme figurehead, Big Brother. A man haunted by painful memories and restless desires, Winston is an everyman who keeps a secret diary of his private thoughts, thus creating evidence of his thoughtcrime — the crime of independent thought, contrary to the dictates and aims of the Party.
His life takes a fatal turn when he is accosted by a fellow Outer Party worker — a mysterious, bold-looking girl named Julia — and they begin an illicit affair. Their first meeting takes place in the remote countryside where they exchange subversive ideas before having sex. Shortly after, Winston rents a room above a pawn shop (in the supposedly safe proletarian area) where they continue their liaison. Julia — a sensual, free-spirited young woman — procures contraband food and clothing on the black market, and for a brief few months they secretly meet and enjoy an idyllic life of relative freedom and contentment together.
It comes to an end one evening, with the sudden raid of the Thought Police. They are both arrested and it's revealed that there is a telescreen hidden behind a picture on the wall in their room, and that the proprietor of the pawn shop, Mr. Charrington, is a covert agent of the Thought Police. Winston and Julia are taken away to be detained, questioned and brutally "rehabilitated", separately. Winston is brought to the Ministry of Love, where O'Brien, a high-ranking member of the Inner Party whom Winston had previously believed to be a fellow thoughtcriminal and agent of the resistance movement led by the archenemy of the Party, Emmanuel Goldstein, systematically tortured him.
O'Brien instructs Winston about the state's true purpose and schools him in a kind of catechism on the principles of doublethink — the practice of holding two contradictory thoughts in the mind simultaneously. For his final rehabilitation, Winston is brought to Room 101, where O'Brien tells him he will be subjected to the "worst thing in the world", designed specifically around Smith's personal phobias. When confronted with this unbearable horror — which turns out to be a cage filled with wild rats — Winston's psychological resistance finally and irretrievably breaks down, and he hysterically repudiates his allegiance to Julia. Now completely subjugated and purged of any rebellious thoughts, impulses, or personal attachments, Winston is restored to physical health and released.
In the final scene, Winston returns to the Chestnut Tree Café, where he had previously seen the rehabilitated thoughtcriminals Jones, Aaronson and Rutherford (themselves once prominent but later disgraced members of the Inner Party) who have since been "vaporized" and rendered unpersons. While sitting at the chess table, Winston is approached by Julia, who was similarly "rehabilitated". They share a bottle of Victory Gin and impassively exchange a few words about how they have betrayed each other. After she leaves, Winston watches a broadcast of himself on the large telescreen confessing his "crimes" against the state and imploring forgiveness of the populace.
Upon hearing a news report declaring the Oceanian army's utter rout of the enemy (Eurasian)'s forces in North Africa, Winston looks at the still image of Big Brother that appears on the telescreen, then turns away and almost silently says "I love you" - a phrase that he and Julia repeatedly used during their relationship, indicating the possibility that he still loves Julia. However, he could also be declaring his love for Big Brother instead. The novel unambiguously ends with the words: "He loved Big Brother," whereas the movie seems to deliberately allow for either interpretation. Earlier, during Winston's conversation with Julia in the rented room, he stated that "if they can make me change my feelings, they can stop me from loving you, that would be real betrayal". In the final scene, the "real betrayal" has therefore either been committed or averted, depending on whether the "you" that Winston loves is Big Brother or Julia.
In a dystopian 1984, Winston Smith endures a squalid existence in the totalitarian superstate of Oceania under the constant surveillance of the Thought Police. The story takes place in London, the capital city of the territory of Airstrip One (formerly "either England or Britain").
Winston works in a small office cubicle at the Ministry of Truth, rewriting history in accordance with the dictates of the Party and its supreme figurehead, Big Brother. A man haunted by painful memories and restless desires, Winston is an everyman who keeps a secret diary of his private thoughts, thus creating evidence of his thoughtcrime — the crime of independent thought, contrary to the dictates and aims of the Party.
His life takes a fatal turn when he is accosted by a fellow Outer Party worker — a mysterious, bold-looking girl named Julia — and they begin an illicit affair. Their first meeting takes place in the remote countryside where they exchange subversive ideas before having sex. Shortly after, Winston rents a room above a pawn shop (in the supposedly safe proletarian area) where they continue their liaison. Julia — a sensual, free-spirited young woman — procures contraband food and clothing on the black market, and for a brief few months they secretly meet and enjoy an idyllic life of relative freedom and contentment together.
It comes to an end one evening, with the sudden raid of the Thought Police. They are both arrested and it's revealed that there is a telescreen hidden behind a picture on the wall in their room, and that the proprietor of the pawn shop, Mr. Charrington, is a covert agent of the Thought Police. Winston and Julia are taken away to be detained, questioned and brutally "rehabilitated", separately. Winston is brought to the Ministry of Love, where O'Brien, a high-ranking member of the Inner Party whom Winston had previously believed to be a fellow thoughtcriminal and agent of the resistance movement led by the archenemy of the Party, Emmanuel Goldstein, systematically tortured him.
O'Brien instructs Winston about the state's true purpose and schools him in a kind of catechism on the principles of doublethink — the practice of holding two contradictory thoughts in the mind simultaneously. For his final rehabilitation, Winston is brought to Room 101, where O'Brien tells him he will be subjected to the "worst thing in the world", designed specifically around Smith's personal phobias. When confronted with this unbearable horror — which turns out to be a cage filled with wild rats — Winston's psychological resistance finally and irretrievably breaks down, and he hysterically repudiates his allegiance to Julia. Now completely subjugated and purged of any rebellious thoughts, impulses, or personal attachments, Winston is restored to physical health and released.
In the final scene, Winston returns to the Chestnut Tree Café, where he had previously seen the rehabilitated thoughtcriminals Jones, Aaronson and Rutherford (themselves once prominent but later disgraced members of the Inner Party) who have since been "vaporized" and rendered unpersons. While sitting at the chess table, Winston is approached by Julia, who was similarly "rehabilitated". They share a bottle of Victory Gin and impassively exchange a few words about how they have betrayed each other. After she leaves, Winston watches a broadcast of himself on the large telescreen confessing his "crimes" against the state and imploring forgiveness of the populace.
Upon hearing a news report declaring the Oceanian army's utter rout of the enemy (Eurasian)'s forces in North Africa, Winston looks at the still image of Big Brother that appears on the telescreen, then turns away and almost silently says "I love you" - a phrase that he and Julia repeatedly used during their relationship, indicating the possibility that he still loves Julia. However, he could also be declaring his love for Big Brother instead. The novel unambiguously ends with the words: "He loved Big Brother," whereas the movie seems to deliberately allow for either interpretation. Earlier, during Winston's conversation with Julia in the rented room, he stated that "if they can make me change my feelings, they can stop me from loving you, that would be real betrayal". In the final scene, the "real betrayal" has therefore either been committed or averted, depending on whether the "you" that Winston loves is Big Brother or Julia.
In a dystopian 1984, Winston Smith endures a squalid existence in the totalitarian superstate of Oceania under the constant surveillance of the Thought Police. The story takes place in London, the capital city of the territory of Airstrip One (formerly "either England or Britain").
Winston works in a small office cubicle at the Ministry of Truth, rewriting history in accordance with the dictates of the Party and its supreme figurehead, Big Brother. A man haunted by painful memories and restless desires, Winston is an everyman who keeps a secret diary of his private thoughts, thus creating evidence of his thoughtcrime — the crime of independent thought, contrary to the dictates and aims of the Party.
His life takes a fatal turn when he is accosted by a fellow Outer Party worker — a mysterious, bold-looking girl named Julia — and they begin an illicit affair. Their first meeting takes place in the remote countryside where they exchange subversive ideas before having sex. Shortly after, Winston rents a room above a pawn shop (in the supposedly safe proletarian area) where they continue their liaison. Julia — a sensual, free-spirited young woman — procures contraband food and clothing on the black market, and for a brief few months they secretly meet and enjoy an idyllic life of relative freedom and contentment together.
It comes to an end one evening, with the sudden raid of the Thought Police. They are both arrested and it's revealed that there is a telescreen hidden behind a picture on the wall in their room, and that the proprietor of the pawn shop, Mr. Charrington, is a covert agent of the Thought Police. Winston and Julia are taken away to be detained, questioned and brutally "rehabilitated", separately. Winston is brought to the Ministry of Love, where O'Brien, a high-ranking member of the Inner Party whom Winston had previously believed to be a fellow thoughtcriminal and agent of the resistance movement led by the archenemy of the Party, Emmanuel Goldstein, systematically tortured him.
O'Brien instructs Winston about the state's true purpose and schools him in a kind of catechism on the principles of doublethink — the practice of holding two contradictory thoughts in the mind simultaneously. For his final rehabilitation, Winston is brought to Room 101, where O'Brien tells him he will be subjected to the "worst thing in the world", designed specifically around Smith's personal phobias. When confronted with this unbearable horror — which turns out to be a cage filled with wild rats — Winston's psychological resistance finally and irretrievably breaks down, and he hysterically repudiates his allegiance to Julia. Now completely subjugated and purged of any rebellious thoughts, impulses, or personal attachments, Winston is restored to physical health and released.
In the final scene, Winston returns to the Chestnut Tree Café, where he had previously seen the rehabilitated thoughtcriminals Jones, Aaronson and Rutherford (themselves once prominent but later disgraced members of the Inner Party) who have since been "vaporized" and rendered unpersons. While sitting at the chess table, Winston is approached by Julia, who was similarly "rehabilitated". They share a bottle of Victory Gin and impassively exchange a few words about how they have betrayed each other. After she leaves, Winston watches a broadcast of himself on the large telescreen confessing his "crimes" against the state and imploring forgiveness of the populace.
Upon hearing a news report declaring the Oceanian army's utter rout of the enemy (Eurasian)'s forces in North Africa, Winston looks at the still image of Big Brother that appears on the telescreen, then turns away and almost silently says "I love you" - a phrase that he and Julia repeatedly used during their relationship, indicating the possibility that he still loves Julia. However, he could also be declaring his love for Big Brother instead. The novel unambiguously ends with the words: "He loved Big Brother," whereas the movie seems to deliberately allow for either interpretation. Earlier, during Winston's conversation with Julia in the rented room, he stated that "if they can make me change my feelings, they can stop me from loving you, that would be real betrayal". In the final scene, the "real betrayal" has therefore either been committed or averted, depending on whether the "you" that Winston loves is Big Brother or Julia.
This is not about world peace.
This is a restless dream of existence. The unceasing cycle of feeding and living.
Terns hover and glide and fly away. Nimble and fleet winged, they put on an aerial display of swiftness.
This picture kept untouched for the dreamy soft look.
I have been trying for 3 years to capture the terns in flight with a singular lack of success.
Today was a lucky day . I was trying to capture the dive sequence of Brahminy kites diving in to the water and picking up their prey with a swift leg motion.
The terns can not employ the fast leg movement as their muscles and talons will not support the movement and the strength required. The terns have to perforce pick up the food with their beaks and that is the opportunity that gives you the split second advantage in capturing this bird as it has to slow down its movement in the air just before it can actually use its beak to pick the food up from the water.
DSC_4261 hand held jpeg trans
- Primary Image
Manufacturer = NIKON CORPORATION
Model = NIKON D70
- Exif Specific
Exposure Time = 1/1000 sec [0.001]
F Number = 53/10 [5.300]
Metering mode = Pattern
Light Source = Unknown
Flash = Flash did not fire
Focal Length = 190 mm
The Holiday House Geographic, is among the most desirable vintage travel trailers in the world. One of only two currently known to be in existence, the body of this trailer was designed by world renowned industrial engineer, Chuck Pelly, designer of the Scarab race car and founder of Designworks USA, which is BMW's California Studio.
David Holmes, President of "Harry & David" fruit company, began producing the Holiday House travel trailers in November of 1959, in Medford, Oregon. These were aluminum and wood constructed trailers as many of their counterparts of this era, however, the Holiday House trailers stood out as distinctive due to their highly progressive and futuristic design.
In 1958 David Holmes enlisted Chuck Pelly to design the Geographic model, also known as Model X, as a super limited production model, which he dubbed the "Trailer For The Rich". The styling was unlike any trailer of it's time. There are thought to have only been parts of 7 of these strikingly futuristic fiberglass trailers ever made with a price tag of almost $8,500. The Holiday House factory burned down in 1962, and the molds that survived were discarded years later.
This 1961 Holiday House Geographic has been completely restored from the frame up with no expense spared, by Flyte Camp, in Bend, OR.
This trailer would make a wonderful addition to any collection, and is fully equipped as a modern luxury travel trailer.
The Holiday House Geographic Serial Number 007:
The exterior was tastefully re-finished with Axalta finishing systems and coatings, in a two-toned champagne and moss green with bronze colored pin-stripping. The entire running system was upgraded with new axels, brakes, wheels, and 10-ply Diamond Back white wall trailer tires. The exterior is completed with a vintage style fabric awning.
The interior features Black Walnut wall skin, cabinetry and black walnut hard wood flooring with custom aluminum detailing. The bathroom/dressing room features Marmoleum flooring, Walnut & Marmoleum countertops and a Stainless Steel shower with a Teak hardwood shower floor insert. Through out the coach original vintage light sconces are combined with LED lighting. Warm LED strip lighting accents the cabinetry, with lighting in cabinet, under cabinet and along the floor in the living area. The kitchen is outfitted with a stainless two burner cook top, a two drawer stainless 3-way fridge, and a stainless sink with a built-in drain board. Stainless kitchen countertops, and luxury upholstery fabric, in moss, accented with high end custom pleated and lined drapery complete the interior finishes. Behind the scenes an LP on-demand hot water heater provides a steady flow of limitless hot water. Off grid the water holding system is made up of a 35 gallon fresh water tank, a 35 gallon black water tank and 40 gallon grey water holding. The 2000 watt Go Power! inverter system is powered by 4 Trojan 6-volt AGM batteries, and is solar capable. There are both 110 outlets, and 12 volt ports throughout the trailer. The A/V system includes a 32” TV, surround sound and a DVD/Bluetooth stereo system. The Air-conditioning system has a heat pump and is tastefully concealed under the front couch. The front L shaped sofa, is 30” deep with pillows removed and can comfortably sleep two. The gaucho couch also extends to sleep two. There is ample storage, with full extension drawers. Aluminum trim and detailing has been added to the bottom of the cabinetry. No detail has been overlooked including the stainless steel front door threshold which has been laser etched with "Geographic".
The icing on the cake was having Chuck Pelly attended the Palm Springs Modernism event in February of this year to see the completed Geographic, and he added his personal signature to the trailer both inside and out!
This may be the only opportunity to own this priceless piece of history. Please contact Flyte Camp with any questions, and for additional detail photos if desired. We accept payment by Cashiers Check if the check is drawn off of an Institution with a Branch in Bend, Oregon. Otherwise, we accept wire transfer. Please let us know if you have any questions regarding payment, or to schedule pickup. Buyer is responsible for all shipping arrangements. Trailer should be picked up within 30 days of auction end. Contact us if you are an international buyer.
Media:
This trailer will be featured on the official 2018 Hot August Nights poster. Hot August Nights is the largest collectable car show in the US, being held August 7-12th, 2018 in Reno, NV.
The Geo was featured on the cover of the June 2018 edition of Vintage Camper Trailers Magazine. The Geographic took the trophy for Best of Modernism at the 2018 Palm Springs Modernism Vintage Travel Trailer Show, and Best Mobile Mansion at the Pismo Coast Rally in May of 2018. The trailer has also been filmed for an upcoming episode of Extreme RVs on the Travel Channel. Please check out footage of the build on the Flyte Camp YouTube Channel.
Photos curtesy of Hal Thomas Photography, Tim Cash of Far From Earth Films, and Anna Scribner of Flyte Camp, LLC.
Credit: Flyte Camp
Source: eBay
Return to Forever is a jazz fusion group founded and led by keyboardist Chick Corea. Through its existence, the band has cycled through a number of different members, with the only consistent band mate of Corea's being bassist Stanley Clarke. However in 1972, after having become a disciple of Scientology, Corea decided that he wanted to better ;communicate; with the audience. This essentially translated into his performing a more popularly accessible style of music, since avant-garde jazz enjoyed a relatively small audience.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added.. Lenny White (who had played with Corea in Miles Davis's band) then replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded.
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions joined.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. Romantic Warrior continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008) The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. This initial band consisted of singer (and occasional percussionist) Flora Purim, her husband Airto Moreira on drums and percussion, Corea's longtime musical co-worker Joe Farrell on saxophone and flute, and the young Stanley Clarke on bass. Within this first line-up in particular, Clarke played acoustic double bass in addition to electric bass. Corea's electric piano formed the basis of this group's sound, but Clarke and Farrell were given ample solo space themselves. While Purim's vocals lent some commercial appeal to the music, many of their compositions were also instrumental and somewhat experimental in nature. The music was composed by Corea with the exception of the title track of the second album which was written by Stanley Clarke. Lyrics were often written by Corea's friend Neville Potter, and were quite often scientology themed- though this is not readily apparent to those not involved in Scientology itself. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added. However, Gadd was unwilling to tour with the band and risk his job as an in-demand session drummer. Lenny White (who had played with Corea in Miles Davis's band) replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded (the first recording, featuring Gadd on drums, was never released and has since disappeared).
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. After Bill Connors left the band to concentrate on his solo career, the group also hired new guitarists. Although Earl Klugh played guitar for some of the group's live performances, he was soon replaced by the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting "classic" lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. "Romantic Warrior" continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008)
The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour
From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty
Where does one find the courage ?
to lean on broken dreams
How does one see more clearly ?
than the things that he has seen
more dark than most of them know
always with non belief
yet knowing all the while
that the valley held
more secrets
behind it's deep dark sheaf
but reddish dawn loomed
and drove the dark away
we thanked the rising sun
for holding back the gloom
smelled the wet grass
clean air and heard the birds
A new day was arriving
and if you were feeling well
it boded happiness.
Quorn.
The first European squatters and pastoralists arrived in the Quorn area in the 1850s but the town did not come into existence until 1875. It was named after Quorn in Leicestershire by Governor Jervois whose private secretary came from there. South Australian Railways chose the site for the town of Quorn and in 1878 the government sold the first blocks of land. In 1879 Quorn became the first terminus of the Great Northern Railway line from Port Augusta. The current station with its charming Dutch gables was built in 1916. However Quorn’s greatest period of importance as a railway centre was between 1917 and 1937 when it was the junction for both the western line to Perth and the northern line to Oodnadatta and Alice Springs. This importance continued during World War II when over 400 people in the town were employed by the railways as it was a major troop stop over point with the Country Women’s Association providing over 1 million meals to the servicemen. The establishment of a new standard gauge railway to Marree and the Leigh Creek coal fields west of the Flinders Ranges in 1956 saw the town decline. The various hotels in the main street located to service the needs of travelling rail passengers then became a movie set for several films including: The Sundowners, Sunday Too Far Away, Robbery under Arms, The Shiralee and more recently Gallipoli.
Quorn’s early development was similar to that of many SA towns. One of the first structures (1878) was a flour mill for the wheat farmers built by Mr Cowan. Mr Dunn the wealthy flour miller of Mt Barker built a second three storied flour mill in 1879. It was converted to a motel in the 1960s and is now a backpacker’s accommodation centre. Other early buildings were the Austral Hotel (1878), where many of us will stay, and the Criterion Hotel built in 1881 and the Transcontinental Hotel in 1878. The first National Bank opened in 1878, along with the Post Office, the Court House (1879) and Matthews Emporium (1886). The first church in town was a Methodist Church in 1880, followed by the Anglican (1880 replaced in 1897), Catholic (1883), the Salvation Army Hall in 1884(now a gallery) and the Lutheran Church in 1890. Three years after its founding, Quorn had a population of 540 and was the 19th largest town north of Adelaide! A reservoir was made for the railways and the town. Other important public town buildings were the Institute (1881) and the Town Hall (1907). A school started soon after the founding of the town and in 1909 it became a Higher Primary School and then in 1914 it became a High School. It was the first high school in the north of SA. Quorn continued to grow in importance once the railway was extended from Quorn through to Oodnadatta in 1891.
Colebrook Home in Quorn was established by the Australian Aborigines Mission. It began as a children’s home for Aboriginals in Oodnadatta in1926 .In 1927 the home moved to Quorn with 12 children in residence. In 1933 the Mission got a new house, 2 miles outside Quorn and in 1935 the 30 resident children were sent to Magill for the summer holidays. This practice continued until 1940 when the children spent the summer holidays at Eden Hills. Following this, the Mission established Colebrook Children’s Home at Eden Hills. Among the children raised at Colebrook were several prominent Aboriginal leaders in SA including Lowitcha O’Donoghue, Faith Thomas and Ruby Ahchee( Hammond).
First of Four in the CornFlower Series.
----------------------------
Please don't use this image on websites, blogs or other media without my explicit permission. © All rights reserved
----------------------------
Nessebar (Несебър) is an ancient town with millennia-old history on a romantic rocky peninsula, connected to the mainland via a narrow isthmus. Valuable monuments from all stages of its long existence are preserved here: remnants of fortress walls from Roman times and the Middle Ages, old Byzantine and Bulgarian churches, antique 18th and 19th century houses. The greatest treasure of the town are the numerous churches.
The Old Town is only 850 m long and 350 m wide. During various periods of its existence, it has lost 1/3 of its territory, eaten away by the sea.
Nessebar is the historic treasury of Bulgaria and in 1956 it was declared and recognized as museum city – archaeological and architectural reservation.
Today the old part of the town is an attractive place for romantic walks along the narrow cobbled streets, among the little shops offering hand crafted souvenirs – pottery, crocheting, and jewelry. The wonderful ancient ambiance is the background for an unforgettable holiday opportunity.
Existence has been variously defined by sources. In common usage, it is the world one is aware or conscious of through one's senses, and that persists independently in one's absence. Other definitions describe it as everything that 'is', or more simply, everything. Some define it to be everything that most people believe in. Aristotle relates the concept to causality.
inspired by @mariesoaerial shot "plier"
Flexaret VI Standard / Meopta Belar 80mm f3.5
Fijifilm Pro400H
Rollei Digibase C-41 RTU 25℃ 15min
EPSON GT-X980
“There are patterns which emerge in one's life, circling and returning anew, an endless variation of a theme”
― Jacqueline Carey, Kushiel's Chosen
The Holiday House Geographic, is among the most desirable vintage travel trailers in the world. One of only two currently known to be in existence, the body of this trailer was designed by world renowned industrial engineer, Chuck Pelly, designer of the Scarab race car and founder of Designworks USA, which is BMW's California Studio.
David Holmes, President of "Harry & David" fruit company, began producing the Holiday House travel trailers in November of 1959, in Medford, Oregon. These were aluminum and wood constructed trailers as many of their counterparts of this era, however, the Holiday House trailers stood out as distinctive due to their highly progressive and futuristic design.
In 1958 David Holmes enlisted Chuck Pelly to design the Geographic model, also known as Model X, as a super limited production model, which he dubbed the "Trailer For The Rich". The styling was unlike any trailer of it's time. There are thought to have only been parts of 7 of these strikingly futuristic fiberglass trailers ever made with a price tag of almost $8,500. The Holiday House factory burned down in 1962, and the molds that survived were discarded years later.
This 1961 Holiday House Geographic has been completely restored from the frame up with no expense spared, by Flyte Camp, in Bend, OR.
This trailer would make a wonderful addition to any collection, and is fully equipped as a modern luxury travel trailer.
The Holiday House Geographic Serial Number 007:
The exterior was tastefully re-finished with Axalta finishing systems and coatings, in a two-toned champagne and moss green with bronze colored pin-stripping. The entire running system was upgraded with new axels, brakes, wheels, and 10-ply Diamond Back white wall trailer tires. The exterior is completed with a vintage style fabric awning.
The interior features Black Walnut wall skin, cabinetry and black walnut hard wood flooring with custom aluminum detailing. The bathroom/dressing room features Marmoleum flooring, Walnut & Marmoleum countertops and a Stainless Steel shower with a Teak hardwood shower floor insert. Through out the coach original vintage light sconces are combined with LED lighting. Warm LED strip lighting accents the cabinetry, with lighting in cabinet, under cabinet and along the floor in the living area. The kitchen is outfitted with a stainless two burner cook top, a two drawer stainless 3-way fridge, and a stainless sink with a built-in drain board. Stainless kitchen countertops, and luxury upholstery fabric, in moss, accented with high end custom pleated and lined drapery complete the interior finishes. Behind the scenes an LP on-demand hot water heater provides a steady flow of limitless hot water. Off grid the water holding system is made up of a 35 gallon fresh water tank, a 35 gallon black water tank and 40 gallon grey water holding. The 2000 watt Go Power! inverter system is powered by 4 Trojan 6-volt AGM batteries, and is solar capable. There are both 110 outlets, and 12 volt ports throughout the trailer. The A/V system includes a 32” TV, surround sound and a DVD/Bluetooth stereo system. The Air-conditioning system has a heat pump and is tastefully concealed under the front couch. The front L shaped sofa, is 30” deep with pillows removed and can comfortably sleep two. The gaucho couch also extends to sleep two. There is ample storage, with full extension drawers. Aluminum trim and detailing has been added to the bottom of the cabinetry. No detail has been overlooked including the stainless steel front door threshold which has been laser etched with "Geographic".
The icing on the cake was having Chuck Pelly attended the Palm Springs Modernism event in February of this year to see the completed Geographic, and he added his personal signature to the trailer both inside and out!
This may be the only opportunity to own this priceless piece of history. Please contact Flyte Camp with any questions, and for additional detail photos if desired. We accept payment by Cashiers Check if the check is drawn off of an Institution with a Branch in Bend, Oregon. Otherwise, we accept wire transfer. Please let us know if you have any questions regarding payment, or to schedule pickup. Buyer is responsible for all shipping arrangements. Trailer should be picked up within 30 days of auction end. Contact us if you are an international buyer.
Media:
This trailer will be featured on the official 2018 Hot August Nights poster. Hot August Nights is the largest collectable car show in the US, being held August 7-12th, 2018 in Reno, NV.
The Geo was featured on the cover of the June 2018 edition of Vintage Camper Trailers Magazine. The Geographic took the trophy for Best of Modernism at the 2018 Palm Springs Modernism Vintage Travel Trailer Show, and Best Mobile Mansion at the Pismo Coast Rally in May of 2018. The trailer has also been filmed for an upcoming episode of Extreme RVs on the Travel Channel. Please check out footage of the build on the Flyte Camp YouTube Channel.
Photos curtesy of Hal Thomas Photography, Tim Cash of Far From Earth Films, and Anna Scribner of Flyte Camp, LLC.
Credit: Flyte Camp
Source: eBay
One of the miracles is the existence of this book. It is written by the author of one of my senior physics textbooks (c. 1961) and is undoubtedly a result of his collaborative effort with Larry LeShan on Einstein's Space and Van Gogh's Sky, a book I will take from my library to re-read shortly.
The Miracle of Existence covers a territory well-traveled by metaphysical and theological explorers but seldom by a physicist, especially in public, and Margenau does it without LeShan as a guide this time. The first chapter on the connections between the mind and physical reality is a big help for the novice explorers. In it Margenau establishes operational definitions for discussing the real world: how to separate perceptions, objects, and mental constructs from each other.
He discusses evolution and the existence of morphogenetic-like fields without specifically referring to Rupert Sheldrake's term, which seems a little strange. This is an oversight that the good physicist would never make when writing about physics. It would be like his trying to talk about the Heisenberg Uncertainty Principle without using either Heisenberg or Uncertainty. For example, in this book he points out the usefulness of "rules of correspondence" which are, in fact, operational definitions, the introduction of which concept he attributes to the philosopher-physicist Bridgmann.
Overall the book promised meat and delivered menu. The menu offered a visual splash of perennial philosophy stuffed into scientific pastry shells covered with toppings of Eastern metaphysics to create the effect of a Mondrian painting. Pretty as a picture, but who can eat it or explain what it means.
One repugnant tendency of modern science over the centuries has been to thrash someone's ideas in one century and a century or so later, suddenly find a way finally to make sense of the same ideas. The creatio ex nihilo tenet of Thomas Aquinas was regarded as absurd by the modern scientists of his time, and modern scientists of our time find it plausible that matter is created out of nothing in the theory of the Universe known as the Big Bang.
One quotable quote:
[page 131, For Insomnia] As far as I know the best remedy is a psychic one: convince the patient that the sleep he gets is all he needs.
Perhaps that is the message of this book for me: "The knowledge I have of this subject is all I need" and that I can safely avoid such books in the future.
A Gandhi stencil in preparation in my workshop.
flickr.com/groups/constructingcoexistence/
Picture by Olivier Horen :
The Theosophical Society, founded in New York in 1875, includes a Rosicrucian current that sees the Rosy Cross as ‘the divine light of self-knowledge’ (Franz Hartmann, 1838-1912). Yet there are no commentaries specifically dedicated to the Chymical Wedding in the theosophical literature. Like Helena Blavatsky (1831-1891), the co-founder of the Theosophical Society, the Austrian theosopher Rudolf Steiner (1861-1925) was convinced that the mysteries of the Rosy Cross were ‘solely passed on through oral tradition’ (1906). Steiner became the Secretary General of the German branch of the Theosophical Society in 1902. He expected to discover authentic Rosicrucian rituals when he joined the Freemasons as his mentor Goethe had. But like the theosophers, he observed that the true spirit of the Rosy Cross was no longer to be found in the secret societies of his day. In 1906, the ‘Rosy Cross of the Theosophical Society’ began presenting the ‘Mystery of Golgotha’ as an entirely unique event in the history of mankind, at odds with the Theosophical Society’s custom of granting equal importance to all religions. In 1917, ten years after leaving Annie Besant’s Esoteric School and five years after founding the Anthroposophical Society, Steiner published a study on the Chymical Wedding in Berlin. The present article shows that this written commentary was a means for him to situate himself in the continuity of the Rosicrucian tradition of esoteric Christianity while introducing his own theosophy, which he called ‘anthroposophy’ or ‘spiritual science’, as the heir of the authentic Rosicrucians. The reference to the authoritative text allowed him to illustrate and justify his former assertions on 1) the actual existence of Christian Rosenkreuz and the Rosicrucian order, 2) the seven stages of Rosicrucian initiation, 3) Rosicrucianism as the best way of initiation for modern European man, 4) the “etheric vision” of Christ based on the action of Christian Rosencreuz’s “etheric body”. These ideas influenced a number of Western esotericists, including Neville Meakin (†1912), Max Heindel (1865-1919) and Jan van Rijckenborgh (1896-1968).
1 Chymical Wedding by Christian Rosencreutz has been the subject of an important reception1 within certain modern Western esoteric currents2, in particular since the end of the 19th century. In a context of criticism of positivism and enthusiasm for spiritualism from the United States, occultism was on the rise in Europe around 1900, and the Rosicrucians were a fashionable subject. In France, for example, the Martinist writer Joseph Péladan (1858-1918) organized between 1892 and 1897, in Parisian art galleries, several Salons de la Rose-Croix in which symbolist artists known as the Belgian painter Fernand Khnopff took part. . In this contribution, I will focus mainly on the period from 1875 – the date of the founding of the Theosophical Society in New York by the Russian occultist Helena Blavatsky, Colonel Henry Steel Olcott and a few others – to 1917, the year of the publication in Berlin of the Commentary on the Chemical Wedding of Christian Rose-Croix by the Austrian occultist Rudolf Steiner. The aim will be to understand Steiner's commentary from the inside, to reconstitute its internal logic from an emic perspective3, and to perceive in doing so the construction of the Rosicrucian myth specific to this esoteric4 vision of the world that is anthroposophy. . It will also be a question of resituating this commentary in the theosophical literature which preceded it and of bringing to light its influence on later esoteric literature.
Theosophical literature and the Chemical Weddings (1877-1902)
5 Franz Hartmann: Unter den Adepten und Rosenkreuzern (Leipzig n.d.). Berlin 1963, p. 96.
2The Theosophical Society is an international association teaching a religious syncretism of occultist and esoteric inspiration with a strong oriental flavor, particularly Buddhist and Hindu. Theosophical literature does not include a commentary dedicated specifically to the Chemical Wedding, but rather scattered reflections emphasizing the importance of Rosicrucianism as a Western path of self-knowledge leading to the knowledge of God. The German theosophist Franz Hartmann (1838-1912) states for example: “Es wird uns klar sein, daß es den Rosenkreuzern nicht so sehr um intellektuelle Forschung und Vielwisserei, als vielmehr um die göttliche Selbsterkenntnis zu tun war und um die Kraft des wahren Glaubens , der zu dieser Gotteserkenntnis führt. 5 The Theosophical Society does not regard any religion as superior to others; all express, according to her, an aspect of a universal truth. According to the famous motto of the Society, “there is no religion superior to truth”. According to Helena P. Blavatsky, the true spirit of the Rose-Croix no longer animates the Rosicrucians of her time:
6 Helena Petrovna Blavatsky: Isis unveiled. Key to the Mysteries of Ancient Science and Theology (...)
The Rose-Croix Brothers, mysterious practitioners of the Middle Ages, still exist, but only in name. They may 'shed tears over the grave of their revered Master Hiram Abiff', but they will search in vain for the true place 'where the acacia branch was placed'. The dead letter remains alone, the spirit has fled.6
3 This spirit is, according to her, much more preserved in literature – and Blavatsky explicitly quotes the famous initiatory novel by the British novelist Edward Bulwer-Lytton Zanoni7 – than in the various lodges and groups claiming Rosicrucianism in his time in Europe and in the USA. None seem to find favor in his eyes. We can think of the Societas Rosicruciana in Anglia, a Rosicrucian order founded in London in 1865 by master masons William J. Hughan and Robert W. Little, or L'Aube Dorée, The Hermetic Order of the Golden Dawn, a secret society (whose rituals are inspired by the Golden Rose-Cross, at least for the distribution of degrees) founded in London in 1888 by Samuel Liddell Mathers and William Wynn Westcott, both members of the Societas Rosicruciana in Anglia. Note that Westcott later became theosophist. These groups multiplied at the end of the 19th century. In France, the Kabbalistic Order of the Rose-Croix founded in 1888 by Stanislas de Guaita (1861-1897) and Joséphin Péladan (1858-1918) had the role of perfecting the training of Martinists and included the French doctor and occultist Gérard Anaclet Vincent Encausse (1865-1916), known as Papus, among its members. In Germany, the Ordo Templi Orientis (O.T.O.), a para-Masonic organization oriented towards magic, was animated by a member of the Societas Rosicruciana in Germania, the German-English occultist Theodor Reuß, who in 1902 obtained the right, with the German theosophist Franz Hartmann, to practice the Ancient and Accepted Scottish Rite and the Rite of Memphis-Misraïm.
Rudolf Steiner, the “Rose-Croix” of the Theosophical Society (1902-1906)
8 Gary Lachmann: Rudolf Steiner, a biography. Paris 2009.
9 Rudolf Steiner: Mein Lebensgang. Eine nicht vollendete Autobiography [1925], Rudolf Steiner Gesam (...)
10 Hartmann: Unter den Adepten, quoted by Friedrich Lienhard: Unter dem Rosenkreuz: ein Hausbuch aus (...)
4It was also in 1902 that Rudolf Steiner, an Austrian born in 1861 in a small village in Croatia (which was then part of the Austro-Hungarian Empire), became Secretary General of the German section of the Theosophical Society, multiplying the conferences across Germany and beyond8. Steiner states in his autobiography that he became close to the Theosophists because, like them, he was convinced of the existence of a “spiritual world”9. At the beginning of the 20th century, Steiner gave less importance to the Rosicrucian manifestos than to an oral Rosicrucian tradition which would have remained intact within secret societies. He asserted in December 1906 that nothing of authentic Rosicrucianism would be found in the Rosicrucian writings of the early seventeenth century. Steiner endorses the argument of theosophists like Franz Hartmann who describe the essence of the authentic Rose-Croix as "the divine light of self-knowledge"10 and who are convinced that the mysteries of the Rose-Croix are only transmitted orally:
But you can see how difficult it has always been to get to know Rosicrucianism from the fact that Helmont, Leibniz and others were unable to find out anything about the Rosicrucians. The Rosicrucian initiation is historically traced back to a book from the beginning of the 17th century, which states, among other things, that the Rosicrucians dealt with alchemical things, as well as with other things, for example with higher education and so on. So it is written in the Fama Fraternitatis. / Nothing can be found there either about what really is Rosicrucianism, because the mysteries of the Rosicrucians have only been handed down through oral tradition. What has externally attached itself to the name Rosicrucian is very little suitable for fathoming the nature of the Rosicrucians.11
5 Steiner is also nourished by another tradition, in this case German thought and its “great geniuses”, which, according to him, must fertilize theosophy. Steiner thinks in particular of Goethe, whose thought cannot be grasped, according to him, without a deep understanding of its occult foundation. After having studied philosophy in Vienna and read in particular Kant, Fichte, Schopenhauer and Nietzsche, after having defended in 1891 a doctoral thesis in philosophy at the University of Rostock, Steiner worked in Weimar on the edition of the scientific work of Goethe, and gave numerous lectures on Goethe to members of the Theosophical Society. Thus, in the lecture “Die okkulte Grundlage in Goethes Schaffen” (1905), he refers to Goethe’s poem Die Geheimnisse (1785), which according to him expresses the mysteries of the Rose-Croix12. Steiner takes Goethe for a Rose-Croix initiate. In 1780, the German poet was initiated into Freemasonry in the Amalia lodge in Weimar, and received in 1783 into the Order of the Illuminated under the name of Abaris. Speeches and many poems bear witness to this interest in Freemasons, but also several passages from Wilhelm Meister, from Dichtung und Wahrheit (Poetry and Truth) as well as Das Märchen (The Fairy Tale of the Beautiful Lily)
6 Steiner attempts to revitalize the Rosicrucian tradition not only by relating himself to the Rosicrucian inspiration of Goethe, but also by concretely seeking authentic Rosicrucians and rituals; he thinks he can do this by joining Freemasonry, like his mentor Goethe. It was in 1904-1905 that Steiner began to participate in Masonic activities, hoping to introduce the occult teachings of Theosophy into them. In 1905, he was initiated by Theodor Reuß into the Rite of Misraïm, with his wife – which cost him dearly, as noted by the German historian Helmut Zander14 –, and in 1906 became President of the “Chapter and Mystical Temple” Mystica Aeterna, in Berlin. In January 1906, he obtained permission from Theodor Reuß to bring into this Freemason Chapter as many members of the Theosophical Society (and other people) as he wished15. But he is somewhat wary of Reuß: “Reuß ist kein Mensch, auf den irgendwie zu bauen wäre. […] Wir haben es mit einem ‘Rahmen’, nicht mit mehr in der Wirklichkeit zu tun. Augenblicklich steckt gar nichts hinter der Sache. Die okkulten Mächte haben sich ganz davon zurückgezogen. 16 According to Helmut Zander, there is no historical proof that Steiner belonged to another Masonic society. In 1907, Steiner was appointed Grand Master of the Rite of Misraïm and led initiation ceremonies in this capacity. The First World War, however, marked the end of Steiner's Masonic activities. Between 1902 and 1906, Steiner developed his Christology independently within the Theosophical Society without this posing any particular problem. His relationship with Annie Besant is excellent: he is part of her Esoteric School and comments glowingly on the German translation of his work Esoteric Christianity published in 1903.
The gradual break with the Theosophists and the founding of the Anthroposophical Society (1906-1912)
18 Steiner, “Die drei Einweihungspfade”, lecture given in Basel on September 19, 1906 before (...)
19 Ibid., p. 92: “der größte der Religionslehrer”.
20 On the action of the Buddha, carried out at the request of the servant of Christ, Christian Rose-Croix, see (...)
7 It was in 1906 that Steiner distinguished for the first time three forms of initiation: the Eastern path, which presupposes the absolute obedience of the student to a guru, the Christian path, which would no longer be adapted to modern man due to the evolution of science and culture, and the Rosicrucian path, which would be free from any enslaving master-disciple relationship18. Alongside this hierarchy of initiatic schools, the "mystery of Golgotha" was mentioned for the first time, at the end of 1906, a concept which would become central to Steiner's Christology: Christ, considered as "the greatest religious teacher"19, embodies in an earthly physical body the solar macrocosmic Christ principle. He gives "the greatest impulse that the soul is able to assimilate" by coming from other worlds to unite with the earth. The Christ impulse, what Steiner calls the "mystery of Golgotha", is for him a completely unique and exceptional fact in the history of humanity. It is no coincidence that in several of his lectures, Steiner emphasizes that the life of Christ goes further than that of the Buddha, since it reaches the resurrection while that of the Buddha ends in the transfiguration20. By focusing his thought on the figure of Christ, Steiner approaches European theological traditions which consider Christ as a personal figure; but he distances himself from the theosophists of Adyar who give equal importance to all religions and consider Jesus as a “great initiate” among others. It was in this context that Annie Besant was elected President of the Theosophical Society in 1907. The same year, Steiner left the Esoteric School of Besant to found an independent esoteric school, teaching a Rosicrucian path rooted in a specifically European esoteric tradition. .
8 According to Helmut Zander, it was above all in opposition to Annie Besant that Steiner increasingly sought, from 1906-1907, to situate himself in a Rosicrucian tradition and to “Christologize” his thought21. The fact that in 1903 Steiner did not mention Christian Rose-Croix in his list of great initiates shows, according to Zander, that the Rosicrucian tradition was built gradually. It is also with the aim of building this European tradition that Steiner would have integrated Christian Rose-Croix in a series of reincarnations: Lazare, Hiram Abiff, the Count of Saint-Germain, etc. When Steiner and Besant agreed at the Munich Congress in May 1907, it was decided that Steiner would teach the Western, "Rosicrucian" path, and Besant the Eastern path. According to Zander, this agreement is superficial and hides a settlement of power. The day after the Congress, Steiner begins the cycle of lectures entitled Die Theosophie des Rosenkreuzers in which he emphasizes the superiority of the Rosicrucian path, and therefore, according to the German historian, his personal superiority over Besant. Zander is of the opinion that in these lectures, in particular in the last lecture of the cycle entitled "Theosophy according to the Rosicrucian method", the Rosicrucian reference would be applied like a thin superstructure on specifically Theosophical themes and, given its vague in the occultist circles of his time, would serve as an empty frame that Steiner could fill as he pleased with content from Christian and European esotericism22. This theory only seems partly relevant because the reference to the Rosicrucians is present long before the break with Besant and anchored in the German tradition, in Goethe in particular. From 1903-1904, Steiner presented Christian Rose-Croix and Jesus as the "two great Masters of the West", thus minimizing the influence of the Eastern Masters. In 1906 Steiner described the seven stages of the Rosicrucian path23, also present or explained in other texts, as in the Science of the Occult (1910) for example.
9 The fundamental disagreement concerns the theory of the return of Christ developed by Besant after the Munich Congress and explains that Steinerian Christology developed with increased speed after 1907. In 1908, Steiner clearly asserts the superiority of Christianity: “[… ] das Christentum ist größer als alle Religion! Das ist die Rosenkreuzerweisheit. 24 In 1911 he held conferences on Christian Rosicrucians at the newly created Rosicrucian branch of the Theosophical Society, where the disagreements appeared more and more evident. Unlike the Theosophists, Steiner considers Christian Rose-Croix as a personality who really lived in the 13th century, and the Rosicrucian order as an organization that really existed. The influence of the spiritual entity that is Christian Rose-Croix would be exerted mainly from his “etheric body”25, incarnated or not26. The action of Christ can take place according to Steiner only from the "etheric"27, that is to say from a subtle field of life forces made up of four ethers and located between the material and the astral plane. For Steiner, there can be no return of Christ to the physical plane, as the Theosophists assert. When leaders of the Theosophical Society believe they have found a new Messiah in the person of the young Hindu Jiddu Krishnamurti, Steiner separates definitively from the Theosophical Society to found, at the end of 1912, the Anthroposophical Society.
Rudolf Steiner anthroposophist: the role of the Chemical Weddings in the construction of a Rosicrucian tradition (1912-1917)
28 Rudolf Steiner: The Chemical Wedding of Christian Rose-Croix 1459, recorded by J. V. Andreae, Stud (...)
29 Rudolf Steiner: Die Theosophie des Rosenkreuzers, Vierzehn Vorträge, München 22. May bis 6. June 1 (...)
11 Steiner no doubt chose to comment on the Wedding because it was the Rosicrucian text he knew best31, but that is not the only reason. The importance he attached to this commentary is evident in the fact that, unlike many other things he has said about Christian Rose-Croix at conferences, it is a written study that he wrote himself. This is indicative of a change in initiatory method in modern times:
32 Bettina Gruber: “Überlegungen zu einer Begriffsdiskussion”. In: Moritz Baßler / Hildegard Châtel (...)
33 Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Hermann Hesse, Passeurs between East and West. (...)
As the written expression of the traditional teaching transmitted from master to disciple, the book increasingly replaces the oral transmission of knowledge within secret societies, and becomes what connects the instructor and the reader, or more precisely, the Real. and the reader. Reading thus becomes the occasion for a practice, that of a conscious relationship. This ‘self-initiation through reading’32 is a characteristic trend of modernity, perceptible as early as the 19th century. It is based on respect for the subject and his autonomy of thought, but in return requires significant self-discipline and a very firm will.33
30 Rudolf Steiner: Das rosenkreutzerische Christentum. Stuttgart 1950.
10 In 1917, five years after the foundation of the Anthroposophical Society, Steiner published in Berlin a study devoted to the Chemical Weddings28. A series of questions does not fail to arise: how to explain that Steiner felt the need to give a commentary on the Weddings when he did not comment on either the Fama or the Confessio? How to explain that he found it necessary to write a study insisting on the importance of this text eleven years after having affirmed that the oral tradition was more important than the Manifestos? Why did you publish this commentary precisely in 1917, more than a century ago, when he had already given several lectures in previous years on the Rosicrucian path, in particular ten years earlier, in 1907, Die Philosophie des Rosenkreuzers29 and in 1911-1912, on Rosicrucian Christianity30? And finally, for what purpose does he write this comment?
12 As secret societies no longer conveyed the authentic message according to Steiner, it no doubt seemed necessary to him, sensing the end of his life approaching, to write down what he knew of this original message. We will show that this written commentary was a means for him, at a time when he needed to affirm the identity of his movement in the face of the theosophists, to situate himself in the continuity of the Western tradition of Christian esotericism and to present anthroposophy as the heiress of the authentic Rosicrucians. If he appeals to an authoritative text, Les Noces Chymiques, it is to illustrate and justify his previous remarks:
on the real existence of Christian Rose-Croix and the Rosicrucian Order,
on the content of the Rosicrucian initiatory path,
on the superiority of the Rosicrucian path at the present time,
on the etheric vision of Christ thanks to the action of Christian Rose-Croix from the "etheric world".
The real existence of Christian Rose-Croix and the Order of the Rose-Croix
34 On this subject, see the article by Stefania Salvadori in this volume.
13 For Steiner, Johann Valentin Andreae (1586-1654) is the author of Les Noces Chymiques and he wrote the work in 1603, thirteen years before its publication in Strasbourg in 1616. It should be noted that these dates are roughly in line with the assertions of the most current researchers. Steiner does not seek to challenge by means of historical arguments the assertions of historians who hold the work to be “a kind of literary deception” (NC, 264). But he considers it impossible that a young man of seventeen had “the maturity required to ridicule the evaporated minds of his time, by presenting them with a phantasmagoria under the name of the Rosicrucian current”. Moreover, the spiritually very high content of Les Noces is not for him contradictory with the young age of the author. In his eyes, Andreae wrote under the dictation of “great intuitive forces” (NC, 269). Later, having become a pietistic theologian, Andreae would have lost this intuition, which explains why he was able to deny his story afterwards. Steiner points out that in transcribing the experiences of Christian Rose-Croix, the young Andreae encountered strong resistance, in this case “events similar to those which led to the Thirty Years’ War” (NC, 8). By comparing this situation to the one he knew himself, at a time when the development of anthroposophy was hampered by opposing forces, he clearly places himself in the continuity of the Rosicrucian current.
14 In his commentary, Steiner begins by explaining how the work should be approached, devoting several pages to the “method”, or rather to the attitude to adopt when faced with the text. Because it is precisely not an intellectual, scientific method in the usual sense of the word. Humility, self-knowledge and purification of the soul are the necessary conditions for the spiritual world to be able, through the text, to speak to the soul in the form of images, symbols, "secret figures" such as those of the Geheime Figuren der Rosenkreuzer35. A rather similar attitude of attentive listening with regard to images (and the products of the unconscious) characterizes the psychology of the depths of C. G. Jung (in particular the active imagination): it is not a question of seeking to understand intellectually the image that presents itself, but rather to let it act, to mature in the soul, to brood over it in oneself, until its meaning becomes clear; this requires great patience and the awareness that, as in any deep esoteric text, the message is never completely unveiled, deeper layers always remaining hidden.
15 The key to Steiner's argument therefore rests on a precise method, which he claims to deduce from the attitude and mode of perception of Christian Rose-Croix himself, as described in the novel. The historical method seems to him inappropriate for clarifying overly complicated controversies. “Spiritual Science” is presented as the most adequate way to deduce from the text itself the authenticity of the experiences described, and therefore the reality of the existence of Christian Rose-Croix as well as of the Rosicrucian current. It is not for him an allegory, but a true story, which confirms what he affirmed in his lectures of 1911 on the historical, and not mythical, figure of Christian Rose-Croix.
The content of the Rosicrucian initiatory school
16 In his commentary of 1917, Steiner explains, through the lived experience of Christian Rose-Croix, the seven stages of the Rosicrucian path which he had already exposed ten years earlier, in Die Theosophie des Rosenkreuzers: the study, the imagination, inspiration, the preparation of the Philosopher's Stone, the correspondences between macrocosm and microcosm, diving into the macrocosm and bliss. The seven days correspond to the stages of the initiatory path of Christian Rose-Croix towards the suprasensible worlds and reflect a process of alchemical transformation which leads him towards his spiritual rebirth.
17 From the first day, it is a question of an “imaginative vision” that Christian Rose-Croix had seven years earlier, which announced to him that he would be invited to the “Chymic Wedding”. Another imagination has him “see” a young woman in a blue dress studded with stars – the “manifestation of an entity from the spirit world” (NC, 195) according to Steiner. Another imagination reveals to him a portal, the threshold of the suprasensible world according to Steiner, and a castle, place of spiritual experience. Then comes the fourth day, with the presentation to the Kings and their decapitation: these symbols are for Steiner “authentic imaginations, in conformity with the laws which govern the evolution of the soul” (NC, 243). The ordeals that kings undergo foreshadow what must happen to Christian Rose-Croix himself. He feels the tragedy of the royal hall “as if his own soul lived it: Decapitation is a stage in his own evolution. (NC, 244) According to Steiner, the whole alchemical process described highlights "the mystery of psychic metamorphosis" (NC, 263), namely "the way in which the forces of knowledge, developed by the organism in the ordinary course of life, are transformed into forces of supersensible investigation. (NC, 253) The term "power of knowledge" is imbued with the philosophy of life (Lebensphilosophie) present at the time of Steiner, but it is a question of directing this vitalism towards a spiritualism by transforming sensitive knowledge in supersensible knowledge, which is possible only on condition "of being penetrated by the forces of death." (NC, 247) Thus Christian Rose-Croix contemplates the death of the "kings" in his soul, namely the death of "his means of knowledge, such as they result from the metamorphosis of the material processes of his organism, without himself intervenes. (NC, 248-249) By passing from natural alchemy to the art of alchemy, he will be able to confer on his ordinary faculties of knowledge a particular character which the processes of organic evolution have removed from them. The purpose of the fifth day is precisely, according to Steiner, to complete the natural alchemy. Christian Rose-Croix directs his gaze towards the “laboratory” of nature, where it “gives birth to the vital element of growth” (NC, 249). In the Tower of Olympus, during the preparation of the Stone of the Sages, the inanimate forces of knowledge are brought to life.
18 The seventh day describes the accomplishment of the alchemical work and the promotion of Christian Rose-Croix to the rank of “Knight of the Stone of Gold”. The man whose forces of the soul – thought, feeling, will – are transformed, is as if born again: he becomes the “father” of his own faculties of knowledge. It is a true gnosis in the sense of knowledge, the birth of new forces of supersensible knowledge. This also explains the Steinerian interpretation of the end of the story: Christian Rose-Croix expects to expiate the "fault" of having succumbed to the temptation by looking at Venus naked on the fifth day, and to be condemned to the charge of guardian; but this is not the case, because this guardian turns out in fact to be only a part of himself that he is able to distinguish from himself; and here we are almost approaching a Jungian interpretation of The Wedding , except that the existence of a spiritual world is clearly posed in Steiner: “He becomes the guardian of his own psychic life; but this office in no way prevents him from maintaining free relations with the world of the spirit. (NC, 260-261)
The Rosicrucian path, the initiatory school most suited to modern Europeans
19 Steiner also explains in his commentary on the Marriage why the Rosicrucian way is the most suitable for modern Western man.
20 First, it does not involve blindly following a guru as in the Eastern path as Steiner imagines it, or having absolute faith in the personality of Jesus Christ as in the Christian path. The Rosicrucian path gives less importance to feelings than to facts that can be observed and studied. The first stage of the journey, study, demonstrates the importance of a scientific approach. Steiner emphasizes that Christian Rose-Croix was versed in the knowledge provided by the study of the “Liberal Sciences and Arts” of his time and that he sought to unite knowledge and faith. This is also, according to Steiner, the objective of anthroposophy and as he can situate it in the continuity of the Rosicrucian current: neither religion nor philosophy, the Science of the mind (Geisteswissenschaft) aims to know the worlds suprasensibles with the same rigor as science studies the phenomena of the physical, sensible world.
36 Steiner: “The mission of Christian Rose-Croix, his character and his task. The mission of Gautama Bu (...)
21 This is only possible through the knowledge of nature, the very object of natural alchemy. In his commentary on the Wedding, Steiner clearly opposes the paths of mysticism and alchemy: “The alchemist seeks a knowledge of nature which opens the way to a true knowledge of man. (NC, 214) as the mystic turns inward. According to Steiner, it is quite revealing that the Rosicrucian current was born in the 15th century – a very dark period marked, according to him, by the appearance of the materialist current, which played a major role in scientific theories, especially in matters astronomy; with the beginnings of modern science – Copernicus (1473-1543), Galileo (1564-1642), Kepler (1571-1630), etc. – developed, according to him, “a vision of the world which saw in the macrocosm only an immense machinery composed of material globes”36. A new science must bring the necessary corrective to this materialistic tendency; and Steiner sees it represented in the Weddings through the figure of the Virgin whose name is Alchemy: "this suprasensible science comes from the spiritual worlds whereas the knowledge of the Seven 'Liberal Arts' is acquired on the sensible plane" (NC, 236).
22 In the same spirit, Agrippa von Nettesheim (1487-1535) and Paracelsus (1493-1541) sought, according to Steiner, to explore the laws of nature and access the superior worlds from the natural sciences, through the study of the five elements . The alchemist learns to know his soul as well as nature and discovers that the same forces act there. This is the fifth stage of the Rosicrucian path, the correspondences between macro- and microcosm. The contemplation of natural processes like dissolution and putrefaction becomes meditation, fervent prayer, and arouses a sense of devotion. According to Steiner, the sanctity of nature is at the center of Les Noces, the mission of Christian Rose-Croix being to discover the spirit in nature. As a Knight of the Stone of Gold, he will have to live in accordance with the two mottos inscribed on the medal he receives, as well as the other Knights, on the seventh day: "Art is the servant of nature" and “Nature is the daughter of time. (NC, 259)
37 Antoine Faivre: Access to Western esotericism. Paris vol. I 1986, vol. II, 1996.
23 Steiner presents the Science of the Spirit as the heir to the Rosicrucian current in that it seeks to rediscover the religious character that the study of nature had in the Middle Ages, to reveal the spiritual reality behind the veil of nature. At the same time, he seeks to show the evolution of the Rosicrucian teaching. Mainly based on the natural sciences in the Middle Ages, in connection with alchemy, it became in its time "Science of the mind" in connection with the natural sciences in the Goethean sense of the term. The great Rosicrucian meditation on the symbol of the cross surrounded by seven roses, described for example in 1910 in Die Geheimwissenschaft (Science of the Occult), is deeply linked to living Nature, one of the criteria of esotericism according to Antoine Faivre37, since it is first of all a question of representing a plant which opens out, its roots which plunge into the darkness, its stem which rises towards the light. It involves the transformation of the forces of life into spiritual forces by a process of transmutation of the "etheric" into supersensible energy: this inner alchemy constitutes the very essence of the new Rosicrucian mysteries according to Steiner.
38 Johann Valentin Andreae: The Chemical Wedding of Christian Rose-Croix. In: Bernard Gorceix: The bi (...)
24 Finally, Steiner wishes to show through the experiences of Christian Rose-Croix and his companions that the Rosicrucian initiation is a personal path at the service of society: “The presence of such men in the social order will be a leaven for those who it and will help clean it up. (NC, 261) On reading Les Noces, it clearly appears that Christian Rose-Croix will play a special role because he is led to see more marvels38 than his companions who "only perceive what is shown to them, without the intervention of their personal will. (NC, 230) By continuing to serve as a guardian after receiving the supreme reward, he does not return to his solitary life, out of the world; he sees himself obliged to link spiritual life and social life in the service of others (karma-yoga, one would say in the Indian tradition), which is characteristic of a modern initiation. Steiner situates anthroposophy in the continuity of this tradition by insisting on education for freedom and by showing the importance of the concrete societal applications of its ideas in fields as diverse as pedagogy, agriculture, medicine and science. 'architecture.
25 In his commentary on Les Noces, Steiner particularly insists on the visions and imaginations of Christian Rose-Croix, which would be produced by the action of his “etheric body”. On Easter Friday, Christian's supersensible perception allows him to have the vision of the woman in the blue dress: "This activity of the etheric body can be compared to the bringing into action of a radiant light. (NC, 195-196) It is this activity that every human being is called upon to develop thanks to a daily meditative practice allowing the metamorphosis of his soul and the development of faculties of supersensible perception. Through this central practice in the Rosicrucian initiation as Steiner understands it, the student feels the influence of the etheric body of Christian Rose-Croix and can perceive the appearance of Christ in his own etheric body, that is, say realize the Christ in himself, the inner Christ, without going through a guru or other spiritual master. According to Steiner, all of humanity would be called to live this experience of the road to Damascus, and not only the circle of Rosicrucian initiates. The mission of the "Science of the Spirit" would be to divulge the Rosicrucian mystery to as many people as possible today.
39 On this subject, see Véronique Liard's contribution: “Carl Gustav Jung and the Chymic Weddings. Alc (...)
40 I refer here to chapter 10 of C. G. Jung's Psychological Types: Psychologische Typen. Zurich (...)
41 However, this interpretation should be qualified. Indeed, experience plays a very important role (...)
26We can see a certain affinity between the Steinerian commentary and the Jungian reading39 of the Wedding: in both cases, the initiatory journey of Christian Rose-Croix expresses the “mystery of psychic metamorphosis” (NC, 263). The big difference comes from the way of thinking of Jung and Steiner, and their opposite attitude towards reality. From a Jungian perspective,40 one could perhaps qualify Steiner’s philosophical temperament as “extroverted” and that of Jung as “introverted” (this is moreover how he saw himself); indeed, the anthroposophist links his thought closely to real objects while the founder of depth psychology is above all concerned with his inner world. Steiner is an idealist in that the spiritual world has for him a character of truth and absolute in the same way as the objects which are in front of him, without possible contestation, while for Jung, nourished by Kant, thought partially derives from subjectivity, which places all metaphysics beyond the reach of human understanding and establishes an empirical approach to reality. Jung needs to look within himself for landmarks to evolve in his inner world, without resorting to metaphysics to name things outside of him; he tends to see in him realities which, for the extrovert, are external.
42 We can think in particular of biodynamic agriculture – the processes of decomposition, putr (...)
43 See the third stage of the conjunction described at the end of Carl Gustav Jung: Mysterium conjunct (...)
44 On the comparison of these paths, see Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Herman (...)
27 Steiner considers the mystical path (introverted attitude according to the Jungian typology) unsuited to the materialistic modern age, and considers the alchemical path (extroverted attitude according to the Jungian typology) which passes through the knowledge of nature, as the most appropriate today. today. Could this be the reaction of an extrovert who does not understand the other attitude? Jung also uses alchemy, but more in the psychological sense of an inner psychic transformation; he emphasizes the writings that translate external experiences into symbolic processes revealing the archetypes of the collective unconscious, which he wants to find in order to shed light on his journey and that of his patients. But if Jung seems to be more interested in the interior side (oratory) and Steiner in the operative side of alchemy42 (laboratory), the fact remains that the psychiatrist also integrates a much broader dimension through the notion of unus mundus43, and that the anthroposophist pays great attention to inner processes, emphasizing the passage from natural alchemy to the Science of the mind. Anthroposophy, which seeks to develop our perception of the supersensible world, and depth psychology, which aims to approach the Self in order to reach the totality of our being, have important similarities in the journey they offer towards greater freedom. and autonomy.
28 If Les Noces has caught the attention of such different thinkers, it is undoubtedly because this writing offers a fine example of a balanced appreciation between the two points of view. The oratory is as important there as the laboratory. There is both the experimental side (Tower of Olympus) and the importance of moral purification (weighing test, vault of Venus). Extroverts tend to make it a laboratory affair by denying the other side, while introverts stress the projection of psychic contents onto matter and make it a process of individuation, neglecting the experimental side which is very vague in the definitions of the materials, which vary from one to another. But the secret undoubtedly lies in the right balance between extroversion and introversion, science and faith, laboratory and oratory.
Assessment and posterity of the anthroposophical reception of Les Noces until today
29 All the arguments deployed in Steiner’s extremely dense Commentary combine to demonstrate that the Weddings are “an objective relationship of an authentic quest” (NC, 263). Steiner felt the need to give a commentary on the Wedding - rather than on the Fama or the Confessio - because this story contains a wealth of images and symbols which make visible, in the form of evocative imaginations, the passage from sensitive to supersensitive. This commentary aims to anchor Steiner's theosophy, which he calls anthroposophy, in the Rosicrucian tradition of esoteric Christianity. Steiner thus stands out from the Theosophical Society and Eastern initiation by proposing a “Rosicrucian initiation” adapted to modern man in that it brings together faith and science, knowledge and contemplation of nature. Starting from the Manifesto, he seeks to prove what he has asserted in previous conferences and to give greater authority to his words through the exegesis of the source text itself. In doing so, he presents himself as the successor to the Rosicrucian current, which is supposed to express the quintessence of the great previous religions, and therefore the cutting edge of all spiritual teachings.
30 His reception of Les Noces will find an important echo in the anthroposophical milieu, among students and close friends like Michael Bauer46 (1871-1929), who was a member of his esoteric School. Today, the Rosicrucian reference is still very present among anthroposophists. According to the Dutch writer Jelle van der Meulen, for example, Steiner was initiated by Christian Rose-Croix47. The links between Anthroposophy and Rosicrucianism have been studied by engineer Viktor Stracke (1903-1991) and physician Peter Selg (1963- )48. Les Noces gave rise to a new commentary by Bastiaan Baan, director of the seminary of the Fellowship of Christians in North America, and former Waldorf school teacher. Overall, the interpretation of Les Noces is the object of a deepening in two main directions: meditation50 and cosmology51.
52 The outer order of the Stella Matutina was known as the Mystic Rose or Order of the M.R. i (...)
53 Crispian Villeneuve: Rudolf Steiner in Britain: A Documentation of His Ten Visits, 1902‑25, vol. 1 (...)
54 The Table Round (Ordo Tabulae Rotundae) is a neo-Arthurian mystical order that Felkin also exported (...)
55 Zander: Anthroposophy in Deutschland. t. I, p. 844.
56 See the contribution of Sébastien Gregov in this volume.
31 We also mention the influence of Steiner on the English doctor Robert Felkin, who in 1903 created the magical order Stella Matutina (Morning Star)52 in England, a splinter group from the Golden Dawn, and on Neville Meakin53, a member of the Stella Matutina. They saw in him an authentic representative of the Rosicrucian tradition, the missing link in the chain of the Rose-Croix dating back to the 17th century. Known by the initials EOL (Ex oriente Lux), Grand Master of the neo-Arthurian Order Ordo Tabulae Rotundae54, Meakin met Steiner in 1910 and 1912, received the initiation of adeptus minor in the Chapter Mystica aeterna and embarked in 1911 for Constantinople, traveling in the footsteps of the pilgrimage described in the Fama Fraternitatis. Steiner's ideas on the real existence of Christian Rose-Croix and his Order, as well as on the different incarnations of Christian Rose-Croix, will influence Max Heindel (1865-1919), who was vice-president of theosophy of Adyar in California in 1904-1905 and student of the Esoteric School of Steiner in 1907-1908. In 1909 Heindel created the Rosicrucian Fellowship in California. Steiner would accuse him in 1913 of having plagiarized several of his lectures55. Finally, let us mention the obvious influence of the Steinerian reading of the Wedding on the Dutch Rosicrucian Jan van Rijckenborgh, a former disciple of Heindel who founded the Lectorium Rosicrucianum in the 1920s.
State of the Vatican City, is a landlocked sovereign city-state whose territory consists of a walled enclave within the city of Rome, the capital city of Italy. It has an area of approximately 44 hectares (110 acres) (0.44 km2), and a population of just over 800.[5][12]
Vatican City is a city-state that came into existence in 1929. It is distinct from the Holy See, which dates back to early Christianity and is the main episcopal see of 1.147 billion Latin and Eastern Catholic adherents around the globe. Ordinances of Vatican City are published in Italian; official documents of the Holy See are issued mainly in Latin. The two entities even have distinct passports: the Holy See, not being a country, only issues diplomatic and service passports; the state of Vatican City issues normal passports. In both cases the passports issued are very few.
The Lateran Treaty in 1929, which brought the city-state into existence, spoke of it as a new creation (Preamble and Article III), not as a vestige of the much larger Papal States (756-1870) that had previously encompassed central Italy. Most of this territory was absorbed into the Kingdom of Italy in 1860, and the final portion, namely the city of Rome with a small area close to it, ten years later, in 1870.
Vatican City is an ecclesiastical or sacerdotal-monarchical state, ruled by the bishop of Rome—the Pope. The highest state functionaries are all Catholic clergymen of various nationalities. It is the sovereign territory of the Holy See (Sancta Sedes) and the location of the Pope's residence, referred to as the Apostolic Palace.
The Popes have resided in the area that in 1929 became Vatican City since the return from Avignon in 1377. Previously, they resided in the Lateran Palace on the Caelian Hill on the opposite side of Rome, which site Constantine gave to Pope Miltiades in 313. The signing of the agreements that established the new state took place in the latter building, giving rise to the name of Lateran Pacts, by which they are known.
The name "Vatican" is ancient and predates Christianity, coming from the Latin Mons Vaticanus, meaning Vatican Mount. The territory of Vatican City is part of the Mons Vaticanus, and of the adjacent former Vatican Fields where St. Peter's Basilica, the Apostolic Palace, the Sistine Chapel, and museums were built, along with various other buildings. The area was part of the Roman rione of Borgo until 1929. Being separated from the city, on the west bank of the Tiber river, the area was an outcrop of the city that was protected by being included within the walls of Leo IV (847–55), and later expanded by the current fortification walls, built under Paul III (1534–49), Pius IV (1559–65) and Urban VIII (1623–44). When the Lateran Treaty of 1929 that gave the state its present form was being prepared, the boundaries of the proposed territory were influenced by the fact that much of it was all but enclosed by this loop. For some tracts of the frontier, there was no wall, but the line of certain buildings supplied part of the boundary, and for a small part of the frontier a modern wall was constructed. The territory includes St. Peter's Square, distinguished from the territory of Italy only by a white line along the limit of the square, where it touches Piazza Pio XII. St. Peter's Square is reached through the Via della Conciliazione which runs from the Tiber River to St. Peter's. This grand approach was constructed by Benito Mussolini after the conclusion of the Lateran Treaty.
According to the Lateran Treaty, certain properties of the Holy See that are located in Italian territory, most notably Castel Gandolfo and the major basilicas, enjoy extraterritorial status similar to that of foreign embassies. These properties, scattered all over Rome and Italy, house essential offices and institutions necessary to the character and mission of the Holy See.
Castel Gandolfo and the named basilicas are patrolled internally by police agents of Vatican City State and not by Italian police. St. Peter's Square is ordinarily policed jointly by both.
In this originally uninhabited area (the ager vaticanus) on the opposite side of the Tiber from the city of Rome, Agrippina the Elder (14 BC – 18 October AD 33) drained the hill and environs and built her gardens in the early 1st century AD. Emperor Caligula (37-41) started construction of a circus (AD 40) that was later completed by Nero, the Circus Gaii et Neronis, usually called, simply, the Circus of Nero. The Vatican obelisk was originally taken by Caligula from Heliopolis, Egypt to decorate the spina of his circus and is thus its last visible remnant. This area became the site of martyrdom of many Christians after the Great Fire of Rome in AD 64. Ancient tradition holds that it was in this circus that Saint Peter was crucified upside down. Opposite the circus was a cemetery separated by the Via Cornelia. Funeral monuments and mausoleums and small tombs as well as altars to pagan gods of all kinds of polytheistic religions were constructed lasting until before the construction of the Constantinian Basilica of St. Peter's in the first half of the 4th century. Remains of this ancient necropolis were brought to light sporadically during renovations by various popes throughout the centuries increasing in frequency during the Renaissance until it was systematically excavated by orders of Pope Pius XII from 1939 to 1941.
In 326, the first church, the Constantinian basilica, was built over the site that early Roman Catholic apologists (from the first century on) as well as noted Italian archaeologists argue was the tomb of Saint Peter, buried in a common cemetery on the spot. From then on the area started to become more populated, but mostly only by dwelling houses connected with the activity of St. Peter's. A palace was constructed near the site of the basilica as early as the 5th century during the pontificate of Pope Symmachus (reigned 498–514)
Popes in their secular role gradually came to govern neighbouring regions and, through the Papal States, ruled a large portion of the Italian peninsula for more than a thousand years until the mid 19th century, when all of the territory of the Papal States was seized by the newly created Kingdom of Italy. For much of this time the Vatican was not the habitual residence of the Popes, but rather the Lateran Palace, and in recent centuries, the Quirinal Palace, while the residence from 1309–77 was at Avignon in France.
In 1870, the Pope's holdings were left in an uncertain situation when Rome itself was annexed by the Piedmont-led forces which had united the rest of Italy, after a nominal resistance by the papal forces. Between 1861 and 1929 the status of the Pope was referred to as the "Roman Question". They were undisturbed in their palace, and given certain recognitions by the Law of Guarantees, including the right to send and receive ambassadors. But they did not recognize the Italian king's right to rule in Rome, and they refused to leave the Vatican compound until the dispute was resolved in 1929. Other states continued to maintain international recognition of the Holy See as a sovereign entity. In practice Italy made no attempt to interfere with the Holy See within the Vatican walls. However, they confiscated church property in many other places, including, perhaps most notably, the Quirinal Palace, formerly the pope's official residence. Pope Pius IX (1846–78), the last ruler of the Papal States, claimed that after Rome was annexed he was a "Prisoner in the Vatican". This situation was resolved on 11 February 1929 between the Holy See and the Kingdom of Italy.
The treaty was signed by Benito Mussolini on behalf of King Victor Emmanuel III and by Cardinal Secretary of State Pietro Gasparri for Pope Pius XI. The Lateran Treaty and the Concordat established the independent State of the Vatican City and granted Roman Catholicism special status in Italy. In 1984, a new concordat between the Holy See and Italy modified certain provisions of the earlier treaty, including the position of Roman Catholicism as the Italian state religion.
Worn out I stand,
Resolute but not oblivious to my impending defeat.
Lost, without a trace, like a culture long forgotten, as another brazenly destroys my existence.
"Self-destruction!" I have cried repeatedly, but my shoots no longer crawl up the impervious concrete.
I will wither away hopelessly, an insignificant remnant, no more than a pointless wrinkle in time.
Throughout its nearly five years of existence, High Places has toured extensively and performed in a multitude of environments. Whether playing at the Guggenheim Museum in Manhattan or in an industrial warehouse in Santiago, Chile, the band's enveloping sound and propulsive energy allow the music to translate to a variety of venues. Much to our enjoyment, they recently came by Room 205 to play inside our enormous yarn sculpture.
BIO
High Places began as an experiment in collaboration: two people with diverse artistic backgrounds coming together to merge their skills and aesthetic tastes. Rob Barber grew up listening to punk and hardcore, and Mary Pearson studied bassoon performance, but both gravitated toward a DIY compositional style and a love of layers. High Places' songs contain a fascinating range of aural layers: bells and bird calls over a wash of ocean waves; mallets hitting mixing bowls over treated guitar and glockenspiel; Mary's reflective vocals over Rob's homemade beats. The result is an imaginative and spacious amalgam of sounds that is as immediate as it is refreshing.
COMPONENTS
Video
• YouTube: youtube.com/playlist?list=PLC4EEUwd7e4kYsSY8n8HzG6ixrFpKv40m
• Vimeo: vimeo.com/album/2230432
Photos
• Flickr: flic.kr/s/aHsjtMC5pX
Music
• SoundCloud: soundcloud.com/goincase/sets/high-places-at-room-205
CREDITS
Executive Producer
• Incase: goincase.com
Producer
• Arlie Carstens: disastercasual.typepad.com
Director
• Otto Arsenault: ottoarsenault.com
Set Designer
• Sophia Rubio: nothingisbeautifulanymore.com
Audio Engineer
• Butchy Fuego: twitter.com/butchyfuego
Camera
• Jon Barlow: vimeo.com/jonbarlow
• Sophia Rubio: nothingisbeautifulanymore.com
• Otto Arsenault: ottoarsenault.com
Editor
• Otto Arsenault: ottoarsenault.com
Art Department
• Lauren Barlow
• Melissa Huddleston
Gaffer
• Frits Dejong: imdb.com/name/nm0208997
Photos
• Arlie Carstens: disastercasual.typepad.com
Performing Artist
• High Places: hellohighplaces.blogspot.com
Label
• Thrill Jockey: thrilljockey.com
Room 205 Theme Song
• Cora Foxx: theheapsf.com
The name Halligen comes from a Celtic word hal, meaning "salt", a reference to the low-lying land in the region which is often flooded over with saltwater by the tides. A greater number of Halligen existed in the Middle Ages than in the 21st century. The very existence of the Halligen is a result of frequent floods and poor coastal protection.
Photograph taken at an altitude of Twenty three metres, in the magic of the golden hour around sunrise at 04:04am, (Sunrise was at 05:36am), on Tuesday 29th April 2014 in the grounds of Foots Cray Meadows.
This twenty five second long exposure frame was taken on the West bank of the Cray River, beside Five Arches Bridge in Bexley, Kent, England.
.
.
Nikon D800 60mm 25 Seconds f/6.3 iso100 RAW (14-bit) Matrix metering. AF-S. Aperture Priority
Nikkor AF-S 24-70mm f/2.8G ED IF. Jacobs 77mm Super slim CPL Polariser filter. Nikon MB-D12 battery grip. Two Nikon EN-EL 15 batteries. Nikon GP-1 GPS unit. Nikon MC-DC2 remote shutter release cable. Nikon DK-17M Magnifying Eyepiece. Hoodman HGEC soft eyecup. Manfrotto MT057C3 057 Carbon Fiber Tripod 3 Sections (Payload 18kgs). Manfrotto MH057M0-RC4 057 Magnesium Ball Head with RC4 Quick Release (Payload 15kgs). Manfrotto quick release plate 410PL-14. Jessops Tripod bag. Optech Tripod Strap. Digi-Chip 64GB Class 10 UHS-1 SDXC. Lowepro Transporter camera strap. Lowepro Vertex 200 AW camera bag
.
.
LATITUDE: N 51d 25m 33.34s
LONGITUDE: E 0d 7m 50.08s
ALTITUDE: 23.0m
RAW (TIFF) FILE: 103.00MB
PROCESSED Jpeg FILE: 22.21MB
.
.
Processing power:
HP Pavillion Desktop with AMD A10-5700 APU PROCESSOR. HD graphics. 2TB with 8GB RAM. 64-bit Windows 8.1. VERBATIM USB 2.0 1TB Desktop Hard drive. NIKON VIEWNX2 Version 2.90 64bit. ADOBE PHOTOSHOP ELEMENTS 8 Version 8.0 64bit
Return to Forever is a jazz fusion group founded and led by keyboardist Chick Corea. Through its existence, the band has cycled through a number of different members, with the only consistent band mate of Corea's being bassist Stanley Clarke. However in 1972, after having become a disciple of Scientology, Corea decided that he wanted to better ;communicate; with the audience. This essentially translated into his performing a more popularly accessible style of music, since avant-garde jazz enjoyed a relatively small audience.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added.. Lenny White (who had played with Corea in Miles Davis's band) then replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded.
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions joined.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. Romantic Warrior continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008) The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. This initial band consisted of singer (and occasional percussionist) Flora Purim, her husband Airto Moreira on drums and percussion, Corea's longtime musical co-worker Joe Farrell on saxophone and flute, and the young Stanley Clarke on bass. Within this first line-up in particular, Clarke played acoustic double bass in addition to electric bass. Corea's electric piano formed the basis of this group's sound, but Clarke and Farrell were given ample solo space themselves. While Purim's vocals lent some commercial appeal to the music, many of their compositions were also instrumental and somewhat experimental in nature. The music was composed by Corea with the exception of the title track of the second album which was written by Stanley Clarke. Lyrics were often written by Corea's friend Neville Potter, and were quite often scientology themed- though this is not readily apparent to those not involved in Scientology itself. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added. However, Gadd was unwilling to tour with the band and risk his job as an in-demand session drummer. Lenny White (who had played with Corea in Miles Davis's band) replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded (the first recording, featuring Gadd on drums, was never released and has since disappeared).
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. After Bill Connors left the band to concentrate on his solo career, the group also hired new guitarists. Although Earl Klugh played guitar for some of the group's live performances, he was soon replaced by the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting "classic" lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. "Romantic Warrior" continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008)
The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour
From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty
1. The fact or state of existing; being.
2. The fact or state of continued being; life: our brief existence on Earth.
3.
a. All that exists: sang the beauty of all existence.
b. A thing that exists; an entity.
4. A mode or manner of existing: scratched out a meager existence.
5. Specific presence; occurrence: The Geiger counter indicated the existence of radioactivity.
Synonyms: existence, actuality, being
These nouns denote the fact or state of existing: laws in existence for centuries; an idea progressing from possibility to actuality; a point of view gradually coming into being.
Antonym: nonexistence
Return to Forever is a jazz fusion group founded and led by keyboardist Chick Corea. Through its existence, the band has cycled through a number of different members, with the only consistent band mate of Corea's being bassist Stanley Clarke. However in 1972, after having become a disciple of Scientology, Corea decided that he wanted to better ;communicate; with the audience. This essentially translated into his performing a more popularly accessible style of music, since avant-garde jazz enjoyed a relatively small audience.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added.. Lenny White (who had played with Corea in Miles Davis's band) then replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded.
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions joined.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. Romantic Warrior continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008) The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty.
First group (1972-1973) The first edition of Return to Forever performed primarily Latin-oriented music. This initial band consisted of singer (and occasional percussionist) Flora Purim, her husband Airto Moreira on drums and percussion, Corea's longtime musical co-worker Joe Farrell on saxophone and flute, and the young Stanley Clarke on bass. Within this first line-up in particular, Clarke played acoustic double bass in addition to electric bass. Corea's electric piano formed the basis of this group's sound, but Clarke and Farrell were given ample solo space themselves. While Purim's vocals lent some commercial appeal to the music, many of their compositions were also instrumental and somewhat experimental in nature. The music was composed by Corea with the exception of the title track of the second album which was written by Stanley Clarke. Lyrics were often written by Corea's friend Neville Potter, and were quite often scientology themed- though this is not readily apparent to those not involved in Scientology itself. Clarke himself became involved in Scientology through Corea, but eventually left the sect in the early 1980s.
Their first album, titled simply Return to Forever, was recorded for ECM Records in 1972 and was initially released only in Europe. Their second album, Light as a Feather (1973), was released by Polydor and included the song, Spain, which also became quite well-known.
Jazz rock era (1973-1976) guitarist Bill Connors, drummer Steve Gadd and percussionist Mingo Lewis were added. However, Gadd was unwilling to tour with the band and risk his job as an in-demand session drummer. Lenny White (who had played with Corea in Miles Davis's band) replaced Gadd and Lewis on drums and percussion, and the group's third album, Hymn of the Seventh Galaxy (1973), was then rerecorded (the first recording, featuring Gadd on drums, was never released and has since disappeared).
The nature of the group's music had by now completely changed into jazz-rock, Their music was still relatively melodic, relying on strong themes, but the traditional jazz element was by this time almost entirely absent- replaced by a more direct, rock oriented approach. Over-driven, distorted guitar had also become prominent in the band's new sound, and Clarke had by then switched almost completely to electric bass guitar. A replacement on vocals was not hired, and all the songs were now instrumentals. This change did not lead to a decrease in the band's commercial fortunes however, Return to Forever's jazz rock albums instead found their way onto US pop album charts.
While their second jazz rock album, Where Have I Known You Before, (1974) was similar in style to its immediate predecessor, Corea now played synthesizers in addition to electric keyboards (including piano), and Clarke's playing had evolved considerably- now using flange and fuzz-tone effects, and with his now signature style beginning to emerge. After Bill Connors left the band to concentrate on his solo career, the group also hired new guitarists. Although Earl Klugh played guitar for some of the group's live performances, he was soon replaced by the then 19-year-old guitar prodigy Al Di Meola, who had also played on the album recording sessions.
Their following album, No Mystery (1975), was recorded with the same line-up as "Where Have I Known You Before", but the style of music had become more varied. The first side of the record consisted primarily of jazz-funk, while the second side featured Corea's acoustic title track and a long composition with a strong Spanish influence. On this and the following album, each member of the group composed at least one of the tracks. No Mystery went on to win the Grammy Award for Best Jazz Performance by a Group.
The final album by this longest-lasting "classic" lineup of the group was Romantic Warrior (1976), which had by this time left Polydor for Columbia Records. This album would go on to become the best selling of all Return to Forever's efforts, eventually reaching gold disc status. "Romantic Warrior" continued their experiments in the realms of jazz-rock and related musical genres, and was lauded by critics for both the technically demanding style of its compositions as well as for its accomplished musicianship.
After the release of Romantic Warrior and Return To Forever's subsequent tour in support (as well as having in addition signed a multi-million dollar contract with CBS), Corea shocked Clarke by deciding to change the lineup of the group and to not include either White or Di Meola
Final album (1977)
The final incarnation of Return to Forever featured a four piece horn section and Corea's wife Gayle singing vocals, but recorded only one studio album, Musicmagic (1977).After Musicmagic, Chick Corea officially disbanded the group.
Reunion (2008)
The classic Return to Forever line-up of Corea, Clarke, White, and Di Meola reunited for a tour of the United States that began in the summer of 2008. 2011 tour
From February 2011, the group commences a world tour in Australia. The line-up, billed as Return to Forever IV, is Chick Corea, Stanley Clarke, Lenny White, Frank Gambale and Jean-Luc Ponty
In common usage, existence is the world of which we are aware through our senses, but in philosophy the word has a more specialized meaning, and is often contrasted with essence. Philosophers investigate questions such as "What exists?" "How do we know?" "To what extent are the senses a reliable guide to existence?" "What is the meaning, if any, of assertions of the existence of categories, ideas, and abstractions."
The word "existence" comes from the Latin word 'existere', meaning to appear or emerge or stand out.
The word 'exist' is certainly a grammatical predicate, but philosophers have long disputed whether it is also a logical predicate. Some philosophers claim that it predicates something, and has the same meaning as 'is real', 'has being', 'is found in reality', 'is in the real world' and so on. Other philosophers deny that existence is logically a predicate, and claim that it is merely what is asserted by the etymologically distinct verb 'is', and that all statements containing the predicate 'exists' can be reduced to statements that do not use this predicate. For example, 'A Four-leaved clover exists.' can be rephrased as 'There is a clover with four leaves.'
Lucy: Humans consider themselves unique, so they rooted their whole theory of existence on their uniqueness.
in Luc Besson movie: Lucy
State of the Vatican City, is a landlocked sovereign city-state whose territory consists of a walled enclave within the city of Rome, the capital city of Italy. It has an area of approximately 44 hectares (110 acres) (0.44 km2), and a population of just over 800.[5][12]
Vatican City is a city-state that came into existence in 1929. It is distinct from the Holy See, which dates back to early Christianity and is the main episcopal see of 1.147 billion Latin and Eastern Catholic adherents around the globe. Ordinances of Vatican City are published in Italian; official documents of the Holy See are issued mainly in Latin. The two entities even have distinct passports: the Holy See, not being a country, only issues diplomatic and service passports; the state of Vatican City issues normal passports. In both cases the passports issued are very few.
The Lateran Treaty in 1929, which brought the city-state into existence, spoke of it as a new creation (Preamble and Article III), not as a vestige of the much larger Papal States (756-1870) that had previously encompassed central Italy. Most of this territory was absorbed into the Kingdom of Italy in 1860, and the final portion, namely the city of Rome with a small area close to it, ten years later, in 1870.
Vatican City is an ecclesiastical or sacerdotal-monarchical state, ruled by the bishop of Rome—the Pope. The highest state functionaries are all Catholic clergymen of various nationalities. It is the sovereign territory of the Holy See (Sancta Sedes) and the location of the Pope's residence, referred to as the Apostolic Palace.
The Popes have resided in the area that in 1929 became Vatican City since the return from Avignon in 1377. Previously, they resided in the Lateran Palace on the Caelian Hill on the opposite side of Rome, which site Constantine gave to Pope Miltiades in 313. The signing of the agreements that established the new state took place in the latter building, giving rise to the name of Lateran Pacts, by which they are known.
The name "Vatican" is ancient and predates Christianity, coming from the Latin Mons Vaticanus, meaning Vatican Mount. The territory of Vatican City is part of the Mons Vaticanus, and of the adjacent former Vatican Fields where St. Peter's Basilica, the Apostolic Palace, the Sistine Chapel, and museums were built, along with various other buildings. The area was part of the Roman rione of Borgo until 1929. Being separated from the city, on the west bank of the Tiber river, the area was an outcrop of the city that was protected by being included within the walls of Leo IV (847–55), and later expanded by the current fortification walls, built under Paul III (1534–49), Pius IV (1559–65) and Urban VIII (1623–44). When the Lateran Treaty of 1929 that gave the state its present form was being prepared, the boundaries of the proposed territory were influenced by the fact that much of it was all but enclosed by this loop. For some tracts of the frontier, there was no wall, but the line of certain buildings supplied part of the boundary, and for a small part of the frontier a modern wall was constructed. The territory includes St. Peter's Square, distinguished from the territory of Italy only by a white line along the limit of the square, where it touches Piazza Pio XII. St. Peter's Square is reached through the Via della Conciliazione which runs from the Tiber River to St. Peter's. This grand approach was constructed by Benito Mussolini after the conclusion of the Lateran Treaty.
According to the Lateran Treaty, certain properties of the Holy See that are located in Italian territory, most notably Castel Gandolfo and the major basilicas, enjoy extraterritorial status similar to that of foreign embassies. These properties, scattered all over Rome and Italy, house essential offices and institutions necessary to the character and mission of the Holy See.
Castel Gandolfo and the named basilicas are patrolled internally by police agents of Vatican City State and not by Italian police. St. Peter's Square is ordinarily policed jointly by both.
In this originally uninhabited area (the ager vaticanus) on the opposite side of the Tiber from the city of Rome, Agrippina the Elder (14 BC – 18 October AD 33) drained the hill and environs and built her gardens in the early 1st century AD. Emperor Caligula (37-41) started construction of a circus (AD 40) that was later completed by Nero, the Circus Gaii et Neronis, usually called, simply, the Circus of Nero. The Vatican obelisk was originally taken by Caligula from Heliopolis, Egypt to decorate the spina of his circus and is thus its last visible remnant. This area became the site of martyrdom of many Christians after the Great Fire of Rome in AD 64. Ancient tradition holds that it was in this circus that Saint Peter was crucified upside down. Opposite the circus was a cemetery separated by the Via Cornelia. Funeral monuments and mausoleums and small tombs as well as altars to pagan gods of all kinds of polytheistic religions were constructed lasting until before the construction of the Constantinian Basilica of St. Peter's in the first half of the 4th century. Remains of this ancient necropolis were brought to light sporadically during renovations by various popes throughout the centuries increasing in frequency during the Renaissance until it was systematically excavated by orders of Pope Pius XII from 1939 to 1941.
In 326, the first church, the Constantinian basilica, was built over the site that early Roman Catholic apologists (from the first century on) as well as noted Italian archaeologists argue was the tomb of Saint Peter, buried in a common cemetery on the spot. From then on the area started to become more populated, but mostly only by dwelling houses connected with the activity of St. Peter's. A palace was constructed near the site of the basilica as early as the 5th century during the pontificate of Pope Symmachus (reigned 498–514)
Popes in their secular role gradually came to govern neighbouring regions and, through the Papal States, ruled a large portion of the Italian peninsula for more than a thousand years until the mid 19th century, when all of the territory of the Papal States was seized by the newly created Kingdom of Italy. For much of this time the Vatican was not the habitual residence of the Popes, but rather the Lateran Palace, and in recent centuries, the Quirinal Palace, while the residence from 1309–77 was at Avignon in France.
In 1870, the Pope's holdings were left in an uncertain situation when Rome itself was annexed by the Piedmont-led forces which had united the rest of Italy, after a nominal resistance by the papal forces. Between 1861 and 1929 the status of the Pope was referred to as the "Roman Question". They were undisturbed in their palace, and given certain recognitions by the Law of Guarantees, including the right to send and receive ambassadors. But they did not recognize the Italian king's right to rule in Rome, and they refused to leave the Vatican compound until the dispute was resolved in 1929. Other states continued to maintain international recognition of the Holy See as a sovereign entity. In practice Italy made no attempt to interfere with the Holy See within the Vatican walls. However, they confiscated church property in many other places, including, perhaps most notably, the Quirinal Palace, formerly the pope's official residence. Pope Pius IX (1846–78), the last ruler of the Papal States, claimed that after Rome was annexed he was a "Prisoner in the Vatican". This situation was resolved on 11 February 1929 between the Holy See and the Kingdom of Italy.
The treaty was signed by Benito Mussolini on behalf of King Victor Emmanuel III and by Cardinal Secretary of State Pietro Gasparri for Pope Pius XI. The Lateran Treaty and the Concordat established the independent State of the Vatican City and granted Roman Catholicism special status in Italy. In 1984, a new concordat between the Holy See and Italy modified certain provisions of the earlier treaty, including the position of Roman Catholicism as the Italian state religion.
"Dan, do you realize we just witnessed a portion of your wife's previous existence, and her death in that existence?" -- Dr. Carl Reiner
“That marriage license cost me six bucks — you know, I can buy six wives for that in the middle of Africa.” -- Dan Fuller
Bride and the Beast , The
Allied Artists Pictures - 78 min
23 February 1958, Los Angeles ( RKO Hill Street )
Produced by Adrian Weiss and Louis Weiss
Director: Adrian Weiss
Screenplay: Edward D. Wood Jr.,
Original Story: Adrian Weiss
Stars: Charlotte Austin, Lance Fuller and Johnny Roth
****
The Bride and the Beast @ American Film Institute
Note: The working title of the film was Queen of the Gorillas .
Production Date: early Jan 1957
Premiere Information: San Diego opening: 29 Jan 1958
Release Date: Mar 1958
>> EXTENSIVE BIBLIOGRAPHY
www.afi.com/members/catalog/DetailView.aspx?s=&Movie=...
****
WATCH ONLINE >>
The Bride and the Beast - trailer
www.youtube.com/watch?v=0GpQv95V5CQ
CLIPS
Bride and the Beast
www.youtube.com/watch?v=SHrClNjZCRU
****
DVD >> BUY Online >> Bride and the Beast , The
www.amazon.com/Bride-Beast-Charlotte-Austin/dp/B0000687F7
AND
www.amazon.com/Bride-Beast-White-Gorilla/dp/B000MV8AFE
AND
www.moviesunlimited.com/musite/product.asp?sku=D35515
AND
shop.tcm.com/product.asp?sku=D35515
AND
www.oldies.com/product-view/5955GD.html
****
REVIEW---Boxoffice Magazine - February 17, 1958
www.boxofficemagazine.com/the_vault/issue_page?issue_id=1...
****
NEWSPAPER AD - Bride and the Beast , The
February 1958, Los Angeles ( RKO Hill Street )
www.flickr.com/photos/gorillamen/4471892311/
****
POSTER, theatrical ( original ) - Bride and the Beast , The
www.wrongsideoftheart.com/2009/08/the-bride-and-the-beast...
AND
movielove.tumblr.com/post/175006220/theniftyfifties-the-b...
************************************************************************************************
Edward D. Wood Jr.
Ed Wood
Edward Davis Wood, Jr. (October 10, 1924 – December 10, 1978)
AND
AND
www.imdb.com/name/nm0000248/miscsites
****
WATCH ONLINE >>
The Haunted World of Edward D. Wood Jr. (1995)
89 min - Documentary
>> Watch now >>
www.youtube.com/watch?v=tIBNWqfQV_k
AND
****
Ed Wood: Look Back in Angora (Video 1994)
51 min - Documentary
*****************************************
CHARLOTTE AUSTIN
" Her 1958 film The Bride and the Beast (1958),
written by Edward D. Wood Jr., was released on DVD, newly remastered, in the spring of 2002 by Retromedia. VCI's later DVD release of the movie featured an audio commentary with Austin, supporting player Slick Slavin, gorilla movie expert Bob Burns and interviewer Tom Weaver. "
www.imdb.com/name/nm0042349/bio
****
CHARLOTTE AUSTIN @ The Astounding B Monster
" Maybe the last thing Charlotte Austin would want to be remembered as is "Queen of the Gorillas." That was the working title of the film for which she may be known best, The Bride and the Beast. Exploitation filmmaker Adrian Weiss commissioned Hollywood fringe-dweller Ed Wood to script the low-budget shocker, in which Charlotte plays a newlywed whose simian genes beckon her to return to the jungle and abandon her understandably confused husband.
But there's more to Charlotte Austin than her brief film career would lead you to believe. She was named for the North Carolina city in which she was born, the daughter of Gene Austin, one of popular music's most unjustly underrated entertainers. Austin's recordings gave rise to the "crooning" craze that made stars of Crosby, Sinatra, Dick Haymes and many others. He also wrote numerous songs that have become pop music standards, My Blue Heaven and Lonesome Road among them. (Gene Austin died in 1972.)...
www.bmonster.com/profile32.html
AND
in
The Astounding B Monster Book [Paperback]
Marty Baumann
www.amazon.com/exec/obidos/tg/detail/-/0972858547/qid=111...
****
CHARLOTTE AUSTIN @ Glamour Girls of the Silver Screen - Biography and Photos
www.glamourgirlsofthesilverscreen.com/show.php?id=16
****
CHARLOTTE AUSTIN @ Spooky Tom's Nightmare Mansion
www.spookytoms.com/Charlotte_Austin_Tribute.html
****
CHARLOTTE AUSTIN @ " It Came from Horrorwood:
Interviews with Moviemakers in the Science Fiction and Horror Tradition "
By Tom Weaver [Paperback] McFarland & Company (October 2004)
www.amazon.com/Came-Horrorwood-Interviews-Moviemakers-Tra...
AND
www.oldies.com/product-view/BK9503.html
AND
www.angusrobertson.com.au/book/it-came-from-horrorwood-in...
AND
www.powells.com/biblio?isbn=0786420693
****
The Ayutthaya Historical Park (Thai: อุทยานประวัติศาสตร์พระนครศรีอยุธยา (Pronunciation)) covers the ruins of the old city of Ayutthaya, Thailand. The city of Ayutthaya was founded by King Ramathibodi I in 1350:222 The city was captured by the Burmese in 1569; though not pillaged, it lost "many valuable and artistic objects.":42–43 It was the capital of the country until its destruction by the Burmese army in 1767.
In 1969 the Fine Arts Department began with renovations of the ruins, which became more serious after it was declared a historical park in 1976. A part of the park was declared a UNESCO World Heritage Site in 1991. Thirty-five kings ruled the Ayutthaya kingdom during its existence. King Narai (1656-1688) held court not only in Ayutthaya but also from his palace in the nearby city of Lopburi, from where he ruled 8–9 months in the year.
PARK SITES
Wat Chaiwatthanaram
Wat Kasatrathiraj
Wat Kudi Dao
Wat Lokayasutharam
Wat Mahathat
Wat Phanan Choeng
Wiharn Phra Mongkhon Bopit
Wat Phra Ram
Wat Phra Sri Sanphet
Wat Ratchaburana, Ayutthaya
Wat Chai Mongkhon
Wat Yai Chai Mongkhon
Phra Chedi Suriyothai
Ayutthaya historical Study Centre
Japanese Settlement
Wat Phu Khao Thong
Elephant Camp
UNESCO WORLD HERITAGE SITE
In 1991, a part of Ayutthaya Historical Park was declared a UNESCO World Heritage Site under criteria III as an excellent witness to the period of development of a true national Thai art. The inscribed area covered only 289 ha on central and southwest part of Ayutthaya island; as a result, only certain groups of historical sites are under UNESCO protection. The sites including Wat Ratchaburana, Wat Mahathat, Wat Phra Sri Sanphet, Wat Phra Ram and Wiharn Phra Mongkhon Bopit. The sites that are not part of World Heritage Sites are the sites outside Ayutthaya Island; for example, Wat Yai Chai Mongkon, Wat Phanan Choeng, Wat Chaiwatthanaram and Wat Phu Khao Thong.
__________________________
AYUTTHAYA
(/ɑːˈjuːtəjə/; Thai: อยุธยา, Thai pronunciation: [ʔajúttʰajaː]; also spelled Ayudhya) was a Siamese kingdom that existed from 1351 to 1767. Ayutthaya was friendly towards foreign traders, including the Chinese, Vietnamese, Indians, Japanese and Persians, and later the Portuguese, Spaniards, Dutch and French, permitting them to set up villages outside the walls of the capital, also called Ayutthaya.
In the sixteenth century, it was described by foreign traders as one of the biggest and wealthiest cities in the East. The court of King Narai (1656–88) had strong links with that of King Louis XIV of France, whose ambassadors compared the city in size and wealth to Paris.
By 1550, the kingdom's vassals included some city-states in the Malay Peninsula, Sukhothai, and parts of Cambodia.
In foreign accounts, Ayutthaya was called Siam, but many sources say the people of Ayutthaya called themselves Tai, and their kingdom Krung Tai "The Tai country" (กรุงไท).
HISTORICAL OVERVIEW
ORIGINS
According to the most widely accepted version of its origin, the Thai state based at Ayutthaya in the valley of the Chao Phraya River rose from the earlier, nearby Lavo Kingdom (at that time, still under the control of the Khmer Empire) and Suvarnabhumi. One source says that in the mid-fourteenth century, due to the threat of an epidemic, King Uthong moved his court south into the rich floodplain of the Chao Phraya River onto an island surrounded by rivers. The name of the city indicates the influence of Hinduism in the region as it is the Thai pronunciation of the famous Indian city of Ayodhya. It is believed that this city is associated with the Thai national epic, the Ramakien, which is the Thai version of the Ramayana.
CONQUESTS AND EXPANSION
Ayutthaya began its hegemony by conquering northern kingdoms and city-states like Sukhothai,:222 Kamphaeng Phet and Phitsanulok. Before the end of the fifteenth century, Ayutthaya launched attacks on Angkor, the classical great power of the region. Angkor's influence eventually faded from the Chao Phraya River Plain while Ayutthaya became a new great power.
The emerging Kingdom of Ayutthaya was also growing powerful. Relations between the Ayutthaya and Lan Na had worsened since the Ayutthayan support of Thau Choi's rebellion In 1451, Yuttitthira, a noble of the Kingdom of Sukhothai who had conflicts with Borommatrailokkanat of Ayutthaya, gave himself to Tilokaraj. Yuttitthira urged Borommatrailokkanat to invade Phitsanulok, igniting the Ayutthaya-Lan Na War over the Upper Chao Phraya valley (the Kingdom of Sukhothai). In 1460, the governor of Chaliang surrendered to Tilokaraj. Borommatrailokkanat then used a new strategy and concentrated on the wars with Lanna by moving the capital to Phitsanulok. Lan Na suffered setbacks and Tilokaraj eventually sued for peace in 1475.
However, the kingdom of Ayutthaya was not a unified state but rather a patchwork of self-governing principalities and tributary provinces owing allegiance to the king of Ayutthaya under The Circle of Power, or the mandala system, as some scholars suggested. These principalities might be ruled by members of the royal family of Ayutthaya, or by local rulers who had their own independent armies, having a duty to assist the capital when war or invasion occurred. However, it was evident that from time to time local revolts, led by local princes or kings, took place. Ayutthaya had to suppress them.
Due to the lack of succession law and a strong concept of meritocracy, whenever the succession was in dispute, princely governors or powerful dignitaries claiming their merit gathered their forces and moved on the capital to press their claims, culminating in several bloody coups.
Beginning in the fifteenth century, Ayutthaya showed an interest in the Malay Peninsula, but the great trading ports of the Malacca Sultanate contested its claims to sovereignty. Ayutthaya launched several abortive conquests against Malacca which was diplomatically and economically fortified by the military support of Ming China. In the early fifteenth century the Ming admiral Zheng He had established a base of operation in the port city, making it a strategic position the Chinese could not afford to lose to the Siamese. Under this protection, Malacca flourished, becoming one of Ayutthaya's great foes until the capture of Malacca by the Portuguese.
FIRST BURMESE WARS
Starting in the middle of 16th century, the kingdom came under repeated attacks by the Taungoo Dynasty of Burma. The Burmese–Siamese War (1547–49) began with Burmese an invasion and a failed siege of Ayutthaya. A second siege (1563–64) led by King Bayinnaung forced King Maha Chakkraphat to surrender in 1564. The royal family was taken to Bago, Burma, with the king's second son Mahinthrathirat installed as the vassal king. In 1568, Mahinthrathirat revolted when his father managed to return from Bago as a Buddhist monk. The ensuing third siege captured Ayutthaya in 1569 and Bayinnaung made Mahathammarachathirat his vassal king.
After Bayinnaung's death in 1581, uparaja Naresuan proclaimed Ayutthaya's independence in 1584. The Thai fought off repeated Burmese invasions (1584–1593), capped by an elephant duel between King Naresuan and Burmese heir-apparent Mingyi Swa in 1593 during the fourth siege of Ayutthaya in which Naresuan famously slew Mingyi Swa (observed 18 January as Royal Thai Armed Forces day). The Burmese–Siamese War (1594–1605) was a Thai attack on Burma, resulting in the capture of the Tanintharyi Region as far as Mottama in 1595 and Lan Na in 1602. Naresuan even invaded mainland Burma as far as Taungoo in 1600, but was driven back.
After Naresuan's death in 1605, northern Tanintharyi and Lan Na returned to Burmese control in 1614.
The Ayutthaya Kingdom's attempt to take over Lan Na and northern Tanintharyi in 1662–1664 failed.
Foreign trade brought Ayutthaya not only luxury items but also new arms and weapons. In the mid-seventeenth century, during King Narai's reign, Ayutthaya became very prosperous. In the eighteenth century, Ayutthaya gradually lost control over its provinces. Provincial governors exerted their power independently, and rebellions against the capital began.
SECOND BURMESE WARS
In the mid-eighteenth century, Ayutthaya again became ensnared in wars with the Burmese. The Burmese–Siamese War (1759–60) begun by the Konbaung Dynasty of Burma failed. The Burmese–Siamese War (1765–67) resulted in the sack of the city of Ayutthaya and the end of the kingdom by debellatio in April 1767.
KINGSHIP OF AYUTTHAYA KINGDOM
The kings of Ayutthaya were absolute monarchs with semi-religious status. Their authority derived from the ideologies of Hinduism and Buddhism as well as from natural leadership. The king of Sukhothai was the inspiration of Inscription 1 found in Sukhothai, which stated that King Ramkhamhaeng would hear the petition of any subject who rang the bell at the palace gate. The king was thus considered as a father by his people.
At Ayutthaya, however, the paternal aspects of kingship disappeared. The king was considered the chakkraphat (Sanskrit chakravartin) who through his adherence to the law made all the world revolve around him. According to Hindu tradition, the king is the avatar of Vishnu, destroyer of demons, who was born to be the defender of the people. The Buddhist belief in the king is as righteous ruler (Sanskrit: dharmaraja), aiming at the well-being of the people and who strictly follows the teaching of Gautama Buddha.
The kings' official names were reflections of those religions: Hinduism and Buddhism. They were considered as the incarnation of various Hindu gods: Indra, Shiva or Vishnu (Rama). The coronation ceremony was directed by brahmins as the Hindu god Shiva was "lord of the universe". However, according to the codes, the king had the ultimate duty as protector of the people and the annihilator of evil.
According to Buddhism, the king was also believed to be a bodhisattva. One of the most important duties of the king was to build a temple or a Buddha statue as a symbol of prosperity and peace.
For locals, another aspect of the kingship was also the analogy of "The Lord of the Land" or "He who Rules the Earth" (Phra Chao Phaendin). According to the court etiquette, a special language, Rachasap (Sanskrit: Rājāśabda, "Royal Language"), was used to communicate with or about royalty. In Ayutthaya, the king was said to grant control over land to his subjects, from nobles to commoners, according to the Sakna or Sakdina system codified by King Borommatrailokkanat (1448–88). The Sakdina system was similar to, but not the same as feudalism, under which the monarch does not own the land. While there is no concrete evidence that this land management system constituted a formal palace economy, the French François-Timoléon de Choisy, who came to Ayutthaya in 1685, wrote, "the king has absolute power. He is truly the god of the Siamese: no-one dares to utter his name." Another 17th-century writer, the Dutchman Jan van Vliet, remarked that the King of Siam was "honoured and worshipped by his subjects second to god." Laws and orders were issued by the king. For sometimes the king himself was also the highest judge who judged and punished important criminals such as traitors or rebels.[
In addition to the Sakdina system, another of the numerous institutional innovations of Borommatrailokkanat was to adopt the position of uparaja, translated as "viceroy" or "prince", usually held by the king's senior son or full brother, in an attempt to regularise the succession to the throne - a particularly difficult feat for a polygamous dynasty. In practice, there was inherent conflict between king and uparaja and frequent disputed successions. However, it is evident that the power of the Throne of Ayutthaya had its limit. The hegemony of the Ayutthaya king was always based on his charisma in terms of his age and supporters. Without supporters, bloody coups took place from time to time. The most powerful figures of the capital were always generals, or the Minister of Military Department, Kalahom. During the last century of Ayutthaya, the bloody fighting among princes and generals, aiming at the throne, plagued the court.
SOCIAL AND POLITICAL DEVELOPMENT
THE REFORMS OF KING
Borommatrailokkanat (r.1448–1488) placed the king of Ayutthaya at the centre of a highly stratified social and political hierarchy that extended throughout the realm. Despite a lack of evidence, it is believed that in the Ayutthaya Kingdom, the basic unit of social organisation was the village community composed of extended family households. Title to land resided with the headman, who held it in the name of the community, although peasant proprietors enjoyed the use of land as long as they cultivated it. The lords gradually became courtiers (อำมาตย์) and tributary rulers of minor cities. The king ultimately came to be recognised as the earthly incarnation of Shiva or Vishnu and became the sacred object of politico-religious cult practices officiated over by royal court brahmans, part of the Buddhist court retinue. In the Buddhist context, the devaraja (divine king) was a bodhisattva. The belief in divine kingship prevailed into the eighteenth century, although by that time its religious implications had limited impact.With ample reserves of land available for cultivation, the realm depended on the acquisition and control of adequate manpower for farm labour and defence. The dramatic rise of Ayutthaya had entailed constant warfare and, as none of the parties in the region possessed a technological advantage, the outcome of battles was usually determined by the size of the armies. After each victorious campaign, Ayutthaya carried away a number of conquered people to its own territory, where they were assimilated and added to the labour force. Ramathibodi II (r.1491–1529) established a corvée system under which every freeman had to be registered as a phrai (servant) with the local lords, Chao Nai (เจ้านาย). When war broke out, male phrai were subject to impressment. Above the phrai was a nai (นาย), who was responsible for military service, corvée labour on public works, and on the land of the official to whom he was assigned. Phrai Suay (ไพร่ส่วย) met labour obligations by paying a tax. If he found the forced labour under his nai repugnant, he could sell himself as a that (ทาส, slave) to a more attractive nai or lord, who then paid a fee in compensation for the loss of corvée labour. As much as one-third of the manpower supply into the nineteenth century was composed of phrai. Wealth, status, and political influence were interrelated. The king allotted rice fields to court officials, provincial governors, military commanders, in payment for their services to the crown, according to the sakdi na system. The size of each official's allotment was determined by the number of commoners or phrai he could command to work it. The amount of manpower a particular headman, or official, could command determined his status relative to others in the hierarchy and his wealth. At the apex of the hierarchy, the king, who was symbolically the realm's largest landholder, theoretically commanded the services of the largest number of phrai, called phrai luang (royal servants), who paid taxes, served in the royal army, and worked on the crown lands.
However, the recruitment of the armed forces depended on nai, or mun nai, literally meaning 'lord', officials who commanded their own phrai som, or subjects. These officials had to submit to the king's command when war broke out. Officials thus became the key figures to the kingdom's politics. At least two officials staged coups, taking the throne themselves while bloody struggles between the king and his officials, followed by purges of court officials, were always seen.
King Trailok, in the early sixteenth century, established definite allotments of land and phrai for the royal officials at each rung in the hierarchy, thus determining the country's social structure until the introduction of salaries for government officials in the nineteenth century.
Outside this system to some extent were the sangha (Buddhist monastic community), which all classes of men could join, and the Overseas Chinese. Wats became centres of Thai education and culture, while during this period the Chinese first began to settle in Thailand and soon began to establish control over the country's economic life.
The Chinese were not obliged to register for corvée duty, so they were free to move about the kingdom at will and engage in commerce. By the sixteenth century, the Chinese controlled Ayutthaya's internal trade and had found important places in the civil and military service. Most of these men took Thai wives because few women left China to accompany the men.
Uthong was responsible for the compilation of a Dharmaśāstra, a legal code based on Hindu sources and traditional Thai custom. The Dharmaśāstra remained a tool of Thai law until late in the 19th century. A bureaucracy based on a hierarchy of ranked and titled officials was introduced, and society was organised in a related manner. However, the caste system was not adopted.
The sixteenth century witnessed the rise of Burma, which had overrun Chiang Mai and Laos and made war on the Thai. In 1569, Burmese forces, joined by Thai rebels, mostly royal family members of Thailand, captured the city of Ayutthaya and carried off the whole royal family to Burma. Dhammaraja (1569–90), a Thai governor who had aided the Burmese, was installed as vassal king at Ayutthaya. Thai independence was restored by his son, King Naresuan (1590–1605), who turned on the Burmese and by 1600 had driven them from the country.
Determined to prevent another treason like his father's, Naresuan set about unifying the country's administration directly under the royal court at Ayutthaya. He ended the practice of nominating royal princes to govern Ayutthaya's provinces, assigning instead court officials who were expected to execute policies handed down by the king. Thereafter royal princes were confined to the capital. Their power struggles continued, but at court under the king's watchful eye.
To ensure his control over the new class of governors, Naresuan decreed that all freemen subject to phrai service had become phrai luang, bound directly to the king, who distributed the use of their services to his officials. This measure gave the king a theoretical monopoly on all manpower, and the idea developed that since the king owned the services of all the people, he also possessed all the land. Ministerial offices and governorships - and the sakdina that went with them - were usually inherited positions dominated by a few families often connected to the king by marriage. Indeed, marriage was frequently used by Thai kings to cement alliances between themselves and powerful families, a custom prevailing through the nineteenth century. As a result of this policy, the king's wives usually numbered in the dozens.
Even with Naresuan's reforms, the effectiveness of the royal government over the next 150 years was unstable. Royal power outside the crown lands - although in theory absolute - was in practice limited by the looseness of the civil administration. The influence of central government and the king was not extensive beyond the capital. When war with the Burmese broke out in late eighteenth century, provinces easily abandoned the capital. As the enforcing troops were not easily rallied to defend the capital, the city of Ayutthaya could not stand against the Burmese aggressors.
RELIGION
Ayutthaya's main religion was Theravada Buddhism. However, many of the elements of the political and social system were incorporated from Hindu scriptures and were conducted by Brahmin priests. Many areas of the kingdom also practised Mahayana Buddhism, Islam and, influenced by French Missionaries who arrived through China in the 17th century, some small areas converted to Roman Catholicism. The influence of Mahayana and Tantric prractices also entered Theravada Buddhism, producing a tradition called Tantric Theravada.
ECONOMIC DEVELOPMENT
The Thais never lacked a rich food supply. Peasants planted rice for their own consumption and to pay taxes. Whatever remained was used to support religious institutions. From the thirteenth to the fifteenth centuries, however, a remarkable transformation took place in Thai rice cultivation. In the highlands, where rainfall had to be supplemented by a system of irrigation that controlled the water level in flooded paddies, the Thais sowed the glutinous rice that is still the staple in the geographical regions of the North and Northeast. But in the floodplain of the Chao Phraya, farmers turned to a different variety of rice - the so-called floating rice, a slender, non-glutinous grain introduced from Bengal - that would grow fast enough to keep pace with the rise of the water level in the lowland fields.
The new strain grew easily and abundantly, producing a surplus that could be sold cheaply abroad. Ayutthaya, situated at the southern extremity of the floodplain, thus became the hub of economic activity. Under royal patronage, corvée labour dug canals on which rice was brought from the fields to the king's ships for export to China. In the process, the Chao Phraya - mud flats between the sea and firm land hitherto considered unsuitable for habitation - was reclaimed and placed under cultivation. Traditionally the king had a duty to perform a religious ceremony blessing the rice plantation.
Although rice was abundant in Ayutthaya, rice export was banned from time to time when famine occurred because of natural calamity or war. Rice was usually bartered for luxury goods and armaments from westerners, but rice cultivation was mainly for the domestic market and rice export was evidently unreliable. Trade with Europeans was lively in the seventeenth century. In fact European merchants traded their goods, mainly modern arms such as rifles and cannons, with local products from the inland jungle such as sapan (lit. bridge) woods, deerskin and rice. Tomé Pires, a Portuguese voyager, mentioned in the sixteenth century that Ayutthaya, or Odia, was rich in good merchandise. Most of the foreign merchants coming to Ayutthaya were European and Chinese, and were taxed by the authorities. The kingdom had an abundance of rice, salt, dried fish, arrack and vegetables.
Trade with foreigners, mainly the Dutch, reached its peak in the seventeenth century. Ayutthaya became a main destination for merchants from China and Japan. It was apparent that foreigners began taking part in the kingdom's politics. Ayutthayan kings employed foreign mercenaries who sometimes entered the wars with the kingdom's enemies. However, after the purge of the French in late seventeenth century, the major traders with Ayutthaya were the Chinese. The Dutch from the Dutch East Indies Company (Vereenigde Oost-Indische Compagnie or VOC), were still active. Ayutthaya's economy declined rapidly in the eighteenth century, until the Burmese invasion caused the total collapse of Ayutthaya's economy in 1788.
CONTACTS WITH THE WEST
In 1511, immediately after having conquered Malacca, the Portuguese sent a diplomatic mission headed by Duarte Fernandes to the court of King Ramathibodi II of Ayutthaya. Having established amicable relations between the kingdom of Portugal and the Kingdom of Siam, they returned with a Siamese envoy with gifts and letters to the King of Portugal. They were the first Europeans to visit the country. Five years after that initial contact, Ayutthaya and Portugal concluded a treaty granting the Portuguese permission to trade in the kingdom. A similar treaty in 1592 gave the Dutch a privileged position in the rice trade.
Foreigners were cordially welcomed at the court of Narai (1657–1688), a ruler with a cosmopolitan outlook who was nonetheless wary of outside influence. Important commercial ties were forged with Japan. Dutch and English trading companies were allowed to establish factories, and Thai diplomatic missions were sent to Paris and The Hague. By maintaining all these ties, the Thai court skilfully played off the Dutch against the English and the French, avoiding the excessive influence of a single power.
In 1664, however, the Dutch used force to exact a treaty granting them extraterritorial rights as well as freer access to trade. At the urging of his foreign minister, the Greek adventurer Constantine Phaulkon, Narai turned to France for assistance. French engineers constructed fortifications for the Thais and built a new palace at Lopburi for Narai. In addition, French missionaries engaged in education and medicine and brought the first printing press into the country. Louis XIV's personal interest was aroused by reports from missionaries suggesting that Narai might be converted to Christianity.
The French presence encouraged by Phaulkon, however, stirred the resentment and suspicions of the Thai nobles and Buddhist clergy. When word spread that Narai was dying, a general, Phetracha, killed the designated heir, a Christian, and had Phaulkon put to death along with a number of missionaries. The arrival of English warships provoked a massacre of more Europeans. Phetracha (reigned 1688–93) seized the throne and expelled the remaining foreigners. Some studies said that Ayutthaya began a period of alienation from western traders, while welcoming more Chinese merchants. But other recent studies argue that, due to wars and conflicts in Europe in the mid-eighteenth century, European merchants reduced their activities in the East. However, it was apparent that the Dutch East Indies Company or VOC was still doing business in Ayutthaya despite political difficulties.
THE FINAL PHASE
After a bloody period of dynastic struggle, Ayutthaya entered into what has been called the golden age, a relatively peaceful episode in the second quarter of the eighteenth century when art, literature, and learning flourished. There were foreign wars. Ayutthaya fought with the Nguyễn Lords (Vietnamese rulers of South Vietnam) for control of Cambodia starting around 1715. But a greater threat came from Burma, where the new Alaungpaya dynasty had subdued the Shan states.
The last fifty years of the kingdom witnessed a bloody struggle among the princes. The throne was their prime target. Purges of court officials and able generals followed. The last monarch, Ekathat, originally known as Prince Anurakmontree, forced the king, who was his younger brother, to step down and took the throne himself.
According to a French source, Ayutthaya in the eighteenth century comprised these principal cities: Martaban, Ligor or Nakhon Sri Thammarat, Tenasserim, Jungceylon or Phuket Island, Singora or Songkhla. Her tributaries were Patani, Pahang, Perak, Kedah and Malacca.
In 1765, a combined 40,000-strong force of Burmese armies invaded the territories of Ayutthaya from the north and west. Major outlying towns quickly capitulated. The only notable example of successful resistance to these forces was found at the village of Bang Rajan. After a 14 months' siege, the city of Ayutthaya capitulated and was burned in April 1767. Ayutthaya's art treasures, the libraries containing its literature, and the archives housing its historic records were almost totally destroyed, and the Burmese brought the Ayutthaya Kingdom to ruin.
The Burmese rule lasted a mere few months. The Burmese, who had also been fighting a simultaneous war with the Chinese since 1765, were forced to withdraw in early 1768 when the Chinese forces threatened their own capital.
With most Burmese forces having withdrawn, the country was reduced to chaos. All that remained of the old capital were some ruins of the royal palace. Provinces proclaimed independence under generals, rogue monks, and members of the royal family.
One general, Phraya Taksin, former governor of Taak, began the reunification effort. He gathered forces and began striking back at the Burmese. He finally established a capital at Thonburi, across the Chao Phraya from the present capital, Bangkok. Taak-Sin ascended the throne, becoming known as King Taak-Sin or Taksin.
The ruins of the historic city of Ayutthaya and "associated historic towns" in the Ayutthaya historical park have been listed by the UNESCO as World Heritage Site. The city of Ayutthaya was refounded near the old city, and is now capital of the Ayutthaya province.
WIKIPEDIA
Sometimes all it takes is being alone in a field of grass with nature all around to make you feel at peace. We often find our lives consumed with the hustle of daily life and it takes a trip to our happy place to find our center. I don't have to pack too long or travel too far to find my reason for being. My backyard is a wonderland of mystery just waiting to be explored. I may never be anything more than someone you once knew. My only hope is that a piece of me remains to be explored long after I am gone.
I often wonder why I have been placed on this earth. Is it to carry a gun so that you can feel safe and free? I have done that. Is it to change an infinite number of watch batteries so that you can make it to work on time? I have done that too. Or is it to simply capture a moment so that you can experience something you may never see from a side of the planet I have never been? In time the gun will be replaced with something more advanced and the watch battery will be long since expired. My ticket will have been punched, but I hope the life I lived will remain for others to experience for eternity. That is the power of a camera!!!
Fangruida -- Modern Science and Technology Engineering and Comprehensive High-end Technology R&D, Design and Manufacturing (Introduction to Modern Science and Engineering Technology Research)
2013v2.3 2021v.2.5 Online global version, mobile version (Bick compiled in November 2021. Colombia)
♣♣♣♣Moon Comprehensive Deep Development♥♥♣Ocean City, Marine Architecture, ♣♣Desert City, ♥♥♥ Mountain City, ♦♦♦Life Genetic Engineering, ♦♦♦♦Green Plant Nutrition Engineering●●●●●●● Smart Engineering; ♦♦♦♦♦♦ Nuclear Engineering - Peaceful Use of Nuclear Energy
●●●●●●Advanced Manufacturing●●●●●●●
--New World Intelligence Revolution, New Industrial Revolution, New Planetary Revolution, New Moon Revolution, New Cosmic Revolution
**************************************************** ****************************************
Architecture Bridge design, large-scale circuit design (chip development, etc.), mechanical and electrical product design and manufacturing, pharmaceutical product development and design, genetic engineering, aerospace technology design and manufacturing, atomic energy development and utilization, agricultural engineering, computer-aided design and manufacturing,
New material research and development design, military
Engineering design and manufacturing, industrial robots, aircraft and ships, missiles, spacecraft, spaceships, rockets, submarines, super-speed missiles, etc. are very important, and the foresight is highly integrated. the key. These science and technology are the powerful driving force of historical development, and also the key to whether each country can reach the peak of the world.
The rapid development of modern science, all kinds of soft design emerge in an endless stream. Mathematical software, civil software, mechanical software, electrical and electronic software, chemical software, aircraft software, ship software, missile software, spacecraft software, rocket software, material software, bionic simulation software, medical software, chemical software, etc. Their appearance and wide application are of great significance to industrial modernization and intelligence, which greatly improves artificial intelligence and greatly promotes the rapid development of human society. Marine engineering, overall lunar development engineering, intelligent highly integrated engineering, high-speed heavy-duty fire
Arrow transportation engineering, submarine tunnel engineering, reservoir dam engineering, agricultural engineering, biomedical engineering and so on. Lunar overall engineering development planning, Mars engineering development and design, desert engineering (desert city), alpine city, marine engineering (ocean city) life genetic engineering, green plant nutrition engineering, VLSI design and manufacturing, Daxing civil engineering hydraulic engineering, road and bridge , tunnels, super tall buildings, all of them.
The modern scientific revolution is guided by the revolution in physics, with the emergence of modern cosmology, molecular biology, systems science, and soft science as its important content, and is characterized by the interpenetration of natural science, social science and thinking science to form interdisciplinary subjects. scientific revolution.
In the past 30 years, emerging technologies such as computers, energy, new materials, space, and biology have emerged successively, causing the third scientific and technological revolution. The third technological revolution far exceeds the previous two in terms of scale, depth and impact.
Basic Features:
1. Greatly promoted the development of social productive forces—changes in the means to improve labor productivity;
2. Promoting changes in the social and economic structure and social life structure - the proportion of the tertiary industry has increased. Changes in people's daily life such as food, clothing, housing and transportation;
3. It has promoted the adjustment of the international economic structure - localities are more closely connected.
4. Planetary revolution, lunar revolution. Lunar engineering Lunar industrial intelligent city Lunar-Earth round-trip communication system
We should develop the moon fast, it's a real cornering overtake. The physical presence of the moon will be of great strategic importance for thousands of years to come. There are many resources on a first-come, first-served basis, orbits, best lunar locations, electromagnetic wave bands, etc.
Make full use of the local resources and environment of the moon to quickly build a city. Minimize the amount of supplies and equipment that needs to be launched to the Moon.
5. Ocean City, Ocean Building, ♣♣ Desert City, ♥♥♥ Mountain City
6. Life genetic engineering, drug research and development
7 Green Plant Nutrition Engineering
8 Smart Engineering
9 Nuclear Engineering
10 Advanced Manufacturing Engineering
The rapid development of modern science and technology, with each passing day, all kinds of inventions and creations, all kinds of technological innovations are numerous. However, the most important and most relevant technical fields mainly include lunar engineering, lunar industrial intelligent city, lunar-earth round-trip communication system,
Radius: 1737 km; Ocean City, Ocean Building, ♣♣ Desert City, ♥♥♥ Mountain City
6. Life genetic engineering, drug research and development
7 Green Plant Nutrition Engineering
8 Smart Engineering
9 Nuclear Engineering
10 Advanced Manufacturing Engineering and others. It is in these fields and categories that the development competition among countries is nothing more than. Of course, military, aerospace, etc. are also among them.
Scientific discoveries can last for thousands of years, and technological inventions can be kept fresh for only a few decades, and they will be obsolete in a few hundred years. Such as electronic product updates, quite quickly. Life cycles are short, as are smart cars, smartphones, etc. Of course, the technological limit may also reach hundreds of years. Even scientific discoveries are not permanent. Tens of thousands of years later, people will have a new leap in understanding the universe and natural laws of natural phenomena. For example, people are on the moon and on Mars, and the human wisdom finds that the invention of wisdom is unbelievable. For us people on earth, we have become uncivilized ancient human beings. The intelligence quotient of lunar humans is dozens and hundreds of times that of our current Earth humans. The scientific discovery of that time was unimaginable. Mathematical, physical and chemical, natural, agricultural, medical, industrial, legal and commercial, literature, history, philosophy, classics, education, etc., everything will be renovated and mutated.
math
The science of studying quantitative relationships and spatial forms in the real world. It is produced and developed in the long-term practical activities of human beings. Originated from counting and measurement, with the development of productive forces, more and more quantitative research on natural phenomena is required; at the same time, due to the development of mathematics itself, it has a high degree of abstraction, rigorous logic and wide applicability. It is roughly divided into two categories: basic mathematics (also known as pure mathematics) and applied mathematics. The former includes branches such as mathematical logic, number theory, algebra, geometry, topology, function theory, functional analysis and differential equations; the latter includes branches such as probability theory, mathematical statistics, computational mathematics, operations research and combinatorial mathematics
■■■Basic technical sciences, mainly including civil engineering, electromechanical engineering, chemical engineering, information engineering, aerospace engineering, ocean engineering, mining engineering, medical engineering, materials engineering, computational engineering, agricultural engineering, energy engineering, lunar engineering, Mars engineering , life engineering and so on.
. Computational mathematics and its application software This major trains students to master the basic theories, basic knowledge and basic methods of mathematical science, to have the ability to apply mathematical knowledge and use computers to solve practical problems, and to be able to engage in research, teaching or production in the departments of science and technology, education and economics Senior talents engaged in practical application and management in operation and management departments. This major in computer software is to cultivate all-round development of morality, intelligence, physique, beauty, labor, etc., master certain professional theoretical knowledge, basic knowledge and basic skills of computer programming and application, and be proficient in using the latest international popular software development environment and tools. , Familiar with international software development norms, have strong software development practice ability and good software engineering literacy.
Modern mathematics is a edifice built from a series of abstract structures. It is based on the innate belief of human beings in the inevitability and accuracy of mathematical reasoning, and it is the concentrated expression of confidence in the capacity, origin and power of human reason. Deductive reasoning based on self-evident axioms is absolutely reliable, that is, if an axiom is true, then the conclusions deduced from it must also be true. By applying these seemingly clear, correct, and perfect logics, mathematicians The conclusions reached are clearly unquestionable and irrefutable. Naturally, mathematics is constantly developing and alienating, and eternal mathematics is also unrealistic, mainly due to the changes in the logical thinking structure of the human brain, and mathematics will continue to mutate or alienate. Mathematical logic, natural logic, image logic, hybrid compound logic.
In fact, the above-mentioned understanding of the essential characteristics of mathematics is carried out from the aspects of the source, the way of existence, and the level of abstraction of mathematics, and the essential characteristics of mathematics are mainly seen from the results of mathematical research. Common general-purpose mathematical software packages include: Matlab, Mathematica and Maple, where Matlab is good at numerical calculation, while Mathematica and Maple are good at symbolic operation and formula derivation
(2) Dedicated math packages include:
Drawing software: MathCAD, Tecplot, IDL, Surfer, Origin, SmartDraw, DSP2000
Numerical computing class: Matcom, DataFit, S-Spline, Lindo, Lingo, O-Matrix, Scilab, Octave
Numerical calculation library: linpack/lapack/BLAS/GERMS/IMSL/CXML
Finite element calculation classes: ANSYS, MARC, PARSTRAN, FLUENT, FEMLAB, FlexPDE, Algor, COSMOS, ABAQUS, ADINA
Mathematical statistics: GAUSS, SPSS, SAS, Splus
Obviously, the result (as a deductive system of the theory) does not reflect the whole picture of mathematics, another very important aspect that constitutes the whole of mathematics is the process of mathematical research, and in general, mathematics is a dynamic process, a " The experimental process of thinking" is the abstract generalization process of mathematical truth. The logical deductive system is a natural result of this process. In the process of mathematical research, the richness of mathematical objects, the invention of mathematics by human beings, "Mathematics is a language", mathematical activities are social, it is in the historical process of the development of human civilization, human beings understand nature, adapt to It is the crystallization of a high degree of wisdom that transforms nature and improves self and society. Mathematics has a key influence on the way of thinking of human beings. It is of great significance. Mathematics, physics and chemistry, mathematics is the first priority, and it is not an exaggeration.
Based on the above understanding of the essential characteristics of mathematics, people also discussed the specific characteristics of mathematics from different aspects. The more general view is that mathematics has the characteristics of abstraction, precision and extensive application, among which the most essential characteristic is abstraction. In addition, from the perspective of the process of mathematical research and the relationship between mathematics and other disciplines, mathematics also has imagery, plausibility, and quasi-experience. The "falsifiability" feature of Matlab is suitable for the engineering world, especially toolboxes, fast code, and many integrations with third-party software, such as optimization toolboxes
The most obvious third party is comsol
Mathematica syntax is excellent, so good that it comes with almost all programming paradigms
. The understanding of the characteristics of mathematics is also characteristic of the times. For example, regarding the rigor of mathematics, there are different standards in each period of mathematics historical development, from Euclidean geometry to Lobachevsky geometry to the Hilbert axiom system. , the evaluation criteria for rigor vary widely, especially when Gödel proposed and proved the "incompleteness theorem... Later, it was found that even axiomatic, a rigorous scientific method that was once highly regarded, was flawed. Therefore, the rigor of mathematics is shown in the history of mathematics development and has a relativity. Regarding the plausibility of mathematics,
◆◆◆ Mathematics is the tool and means of physical research. Some research methods of physics have strong mathematical ideas, so the process of learning physics can also improve mathematical cognition. Mathematical logic is the study of symbolic and mathematical logic in formal logic.
It is absolutely clear that God has called you to a free life. Just make sure that you don't use this freedom as an excuse to do whatever you want to do and destroy your freedom… Live freely, animated and motivated by God's Spirit… you cannot live at times one way and at times another way according to how you feel on any given day. Why don't you choose to be led by the Spirit and so escape the erratic compulsions of a law-dominated existence? When we live God's way… we develop a willingness to stick with things, a sense of compassion in the heart… We find ourselves involved in loyal commitments, not needing to force our way in life, able to marshal and direct our energies wisely. Since this is the kind of life we have chosen, the life of the Spirit, let us make sure that we do not just hold it as an idea in our heads or a sentiment in our hearts, but work out its implications in every detail of our lives… {Gal 5:13-26 msg}